Bhagavad-Gita As It Is (Original 1972 Edition) (eBook) (ePub)

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Bhagavad-gita
As It Is

Bhagavad-gita
As It Is

COMPLETE EDITION

with original Sanskrit text,

Roman transliteration, English equivalents,
translation and elaborate purports

His Divine Grace

A.C. Bhaktivedanta Swami Prabhupada

Founder-Acarya of the International Society for Krishna Consciousness

Collier Books, New York
Collier Macmillan Publishers, London

Copyright © 1972 by His Divine Grace
A.C. Bhaktivedanta Swami Prabhupada

Readers interested in the subject matter of this
book are invited by the International Society for
Krishna Consciousness to correspond with its Secretary.

International Society for Krishna Consciousness
3764 Watseka Avenue
Los Angeles, California 90034

Library of Congress Catalog Card Number: 72-79319

All rights reserved. No part of this book may be reproduced or
transmitted in any form or by any means, electronic or mechanical,
including photocopying, recording or by any information storage
and retrieval system, without permission from the Publisher.

First Collier Books Edition 1972
Third Printing 1973

Bhagavad-gita As It Is is also published in a hardcover edition
by the Macmillan Company.

Macmillan Publishing Co., Inc.
Collier-Macmillan Canada Ltd.

Printed in the United States of America

To

SRILA baladeva vidyAbhusana

who presented so nicely
the "Govinda-bhasya " commentary
on

Vedanta philosophy

TABLE OF CONTENTS

Foreword

Preface

Introduction

CHAPTER ONE

Observing the Armies on the
Battlefield of Kuruksetra

CHAPTER TWO

Contents of the Gita Summarized

CHAPTER THREE

Karma-yoga

CHAPTER FOUR

Transcendental Knowledge

CHAPTER FIVE

Karma-yoga—

Action in Krsna Consciousness
• • •

CHAPTER SIX

Sankhya-yoga

CHAPTER SEVEN

Knowledge of the Absolute

CHAPTER EIGHT

Attaining the Supreme

CHAPTER NINE

The Most Confidential Knowledge

CHAPTER TEN

The Opulence of the Absolute

CHAPTER ELEVEN

The Universal Form

CHAPTER TWELVE

Devotional Service

CHAPTER THIRTEEN

Nature, the Enjoyer, and Consciousness

CHAPTER FOURTEEN

The Three Modes of Material Nature

CHAPTER FIFTEEN

The Yoga of the Supreme Person

CHAPTER SIXTEEN

The Divine and Demoniac Natures

CHAPTER SEVENTEEN

The Divisions of Faith

CHAPTER EIGHTEEN

Conclusion—

The Perfection of Renunciation

F oreword

The Bhagavad-gTta is the best known and the most frequently translated of
Vedic religious texts. Why it should be so appealing to the Western mind is an
interesting question. It has drama, for its setting is a scene of two great armies,
banners flying, drawn up opposite one another on the field, poised for battle. It
has ambiguity, and the fact that Arjuna and his charioteer Krsna are carrying
on their dialogue between the two armies suggests the indecision of Arjuna
about the basic question: should he enter battle against and kill those who are
friends and kinsmen? It has mystery, as Krsna demonstrates to Arjuna His
cosmic form. It has a properly complicated view of the ways of the religious
life and treats of the paths of knowledge, works, discipline and faith and their
inter-relationships, problems that have bothered adherents of other religions in
other times and places. The devotion spoken of is a deliberate means of
religious satisfaction, not a mere outpouring of poetic emotion. Next to the
Bhagavata-purana, a long work from South India, the Gita is the text most
frequently quoted in the philosophical writings of the Gaudlya Vaisnava
school, the school represented by Swami Bhaktivedanta as the latest in a long
succession of teachers. It can be said that this school of Vaisnavism was
founded, or revived, by Sri Krsna-Caitanya Mahaprabhu (1486-1533) in
Bengal, and that it is currently the strongest single religious force in the
eastern part of the Indian subcontinent. The Gaudiya Vaisnava school, for
whom Krsna is Himself the Supreme God, and not merely an incarnation of
another deity, sees bhakti as an immediate and powerful religious force,
consisting of love between man and God. Its discipline consists of devoting all
one's actions to the Deity, and one listens to the stories of Krsna from the
sacred texts, one chants Krsna's name, washes, bathes, and dresses the murti
of Krsna, feeds Him and takes the remains of the food offered to Him, thus
absorbing His grace; one does these things and many more, until one has been
changed: the devotee has become transformed into one close to Krsna, and
sees the Lord face to face.

Swami Bhaktivedanta comments upon the Gita from this point of view, and
that is legitimate. More than that, in this translation the Western reader has the
unique opportunity of seeing how a Krsna devotee interprets his own texts. It

is the Vedic exegetical tradition, justly famous, in action. This book is then a
welcome addition from many points of view. It can serve as a valuable
textbook for the college student. It allows us to listen to a skilled interpreter
explicating a text which has profound religious meaning. It gives us insights
into the original and highly convincing ideas of the Gaudiya Vaisnava school.
In providing the Sanskrit in both Devanagari and transliteration, it offers the
Sanskrit specialist the opportunity to re-interpret, or debate particular Sanskrit
meanings-although I think there will be little disagreement about the quality
of the Swami's Sanskrit scholarship. And finally, for the nonspecialist, there is
readable English and a devotional attitude which cannot help but move the
sensitive reader. And there are the paintings, which, incredibly as it may seem
to those familiar with contemporary Indian religious art, were done by
American devotees.

The scholar, the student of Gaudiya Vaisnavism, and the increasing number
of Western readers interested in classical Vedic thought have been done a
service by Swami Bhaktivedanta. By bringing us a new and living
interpretation of a text already known to many, he has increased our
understanding manyfold; and arguments for understanding, in these days of
estrangement, need not be made.

Professor Edward C. Dimock, Jr.

Department of South Asian Languages and Civilization
University of Chicago

Preface

Originally I wrote Bhagavad-gTta As It Is in the form in which it is
presented now. When this book was first published, the original manuscript
was, unfortunately, cut short to less than 400 pages, without illustrations and
without explanations for most of the original verses of the SrTmad Bhagavad-
gTta. In all of my other books -SrTmad Bhagavatam, SrT Isopanisad, etc.—the
system is that I give the original verse, its English transliteration, word-for-
word Sanskrit-English equivalents, translations and purports. This makes the
book very authentic and scholarly and makes the meaning self-evident. I was
not very happy, therefore, when I had to minimize my original manuscript.
But later on, when the demand for Bhagavad-gTta As It Is considerably
increased, I was requested by many scholars and devotees to present the book
in its original form, and Messrs. Macmillan and Co. agreed to publish the
complete edition. Thus the present attempt is to offer the original manuscript
of this great book of knowledge with full parampara explanation in order to
establish the Krsna consciousness movement more soundly and progressively.

Our Krsna consciousness movement is genuine, historically authorized,
natural and transcendental due to its being based on Bhagavad-gTta As It Is. It
is gradually becoming the most popular movement in the entire world,
especially amongst the younger generation. It is becoming more and more
interesting to the older generation also. Older gentlemen are becoming
interested, so much so that the fathers and grandfathers of my disciples are
encouraging us by becoming life members of our great society, the
International Society for Krishna Consciousness. In Los Angeles many fathers
and mothers used to come to see me to express their feelings of gratitude for
my leading the Krsna consciousness movement throughout the entire world.
Some of them said that it is greatly fortunate for the Americans that I have
started the Krsna consciousness movement in America. But actually the
original father of this movement is Lord Krsna Himself, since it was started a
very long time ago but is coming down to human society by disciplic
succession. If I have any credit in this connection, it does not belong to me
personally, but it is due to my eternal spiritual master, His Divine Grace Om
Visnupada Paramahamsa Parivrajakacarya 108 Sri SrTmad Bhaktisiddhanta

Sarasvatl GosvamI Maharaja Prabhupada.

If personally I have any credit in this matter, it is only that I have tried to
present Bhagavad-gTta as it is, without adulteration. Before my presentation of
Bhagavad-gTta As It Is, almost all the English editions of Bhagavad- gita were
introduced to fulfill someone's personal ambition. But our attempt, in
presenting Bhagavad-gTta As It Is, is to present the mission of the Supreme
Personality of Godhead, Krsna. Our business is to present the will of Krsna,
not that of any mundane speculator like the politician, philosopher or scientist,
for they have very little knowledge of Krsna, despite all their other
knowledge. When Krsna says, man-mana bhava mad-bhakto mad-yajT mam
namaskuru, etc., we, unlike the so-called scholars, do not say that Krsna and
His inner spirit are different. Krsna is absolute, and there is no difference
between Krsna's name, Krsna's form, Krsna's quality, Krsna's pastimes, etc.
This absolute position of Krsna is difficult to understand for any person who is
not a devotee of Krsna in the parampara (disciplic succession) system.
Generally the so-called scholars, politicians, philosophers, and svamTs,
without perfect knowledge of Krsna, try to banish or kill Krsna when writing
commentary on Bhagavad-gTta. Such unauthorized commentary upon
Bhagavad-gTta is known as MayavadT-Bhasya, and Lord Caitanya has warned
us about these unauthorized men. Lord Caitanya clearly says that anyone who
tries to understand Bhagavad-gTta from the MayavadI point of view will
commit a great blunder. The result of such a blunder will be that the
misguided student of Bhagavad-gTta will certainly be bewildered on the path
of spiritual guidance and will not be able to go back home, back to Godhead.

Our only purpose is to present this Bhagavad-gTta As It Is in order to guide
the conditioned student to the same purpose for which Krsna descends to this
planet once in a day of Brahma, or every 8,600,000,000 years. This purpose is
stated in Bhagavad-gTta, and we have to accept it as it is; otherwise there is no
point in trying to understand the Bhagavad-gTta and its speaker, Lord Krsna.
Lord Krsna first spoke Bhagavad-gTta to the sun-god some hundreds of
millions of years ago. We have to accept this fact and thus understand the
historical significance of Bhagavad-gTta, without misinterpretation, on the
authority of Krsna. To interpret Bhagavad-gTta without any reference to the
will of Krsna is the greatest offense. In order to save oneself from this offense,
one has to understand the Lord as the Supreme Personality of Godhead, as He
was directly understood by Arjuna, Lord Krsna's first disciple. Such
understanding of Bhagavad-gTta is really profitable and authorized for the
welfare of human society in fulfilling the mission of life.

The Krsna consciousness movement is essential in human society, for it
offers the highest perfection of life. How this is so is explained fully in the
Bhagavad-gTta. Unfortunately, mundane wranglers have taken advantage of
Bhagavad-gTta to push forward their demonic propensities and mislead people
regarding right understanding of the simple principles of life. Everyone should
know how God or Krsna is great, and everyone should know the factual
position of the living entities. Everyone should know that a living entity is
eternally a servant and that unless one serves Krsna one has to serve illusion
in different varieties of the three modes of material nature, and thus
perpetually one has to wander within the cycle of birth and death; even the so-
called liberated MayavadI speculator has to undergo this process. This
knowledge constitutes a great science, and each and every living being has to
hear it for his own interest.

People in general, especially in this age of Kali, are enamored by the
external energy of Krsna, and they wrongly think that by advancement of
material comforts every man will be happy. They have no knowledge that the
material or external nature is very strong, for everyone is strongly bound by
the stringent laws of material nature. A living entity is happily the part and
parcel of the Lord, and thus his natural function is to render immediate service
to the Lord. By the spell of illusion one tries to be happy by serving his
personal sense gratification in different forms which will never make him
happy. Instead of satisfying his own personal material senses, he has to satisfy
the senses of the Lord. That is the highest perfection of life. The Lord wants
this, and He demands it. One has to understand this central point of Bhagavad-
gTta. Our Krsna consciousness movement is teaching the whole world this
central point, and because we are not polluting the theme of Bhagavad-gTta As
It Is, anyone seriously interested in deriving benefit by studying the
Bhagavad-gTta must take help from the Krsna consciousness movement for
practical understanding of Bhagavad-gTta under the direct guidance of the
Lord. We hope, therefore, that people will derive the greatest benefit by
studying Bhagavad-gTta As It Is as we have presented it here, and if even one
man becomes a pure devotee of the Lord we shall consider our attempt a
success.

12 May 1971
Sydney, Australia

Bhagavad-gita As It Is

INTRODUCTION

om ajhana-timirandhasya jhanahjana-salakaya
caksur unmilitam yena tasmai srT-gurave namah

srT-caitanya-mano 'bhfstam sthapitam yena bhii-tale
svayarh rupah kada mahyarh dadati sva-padantikam

I was bom in the darkest ignorance, and my spiritual master opened my eyes
with the torch of knowledge. I offer my respectful obeisances unto him.

When will Srlla Rupa GosvamI Prabhupada, who has established within this
material world the mission to fulfill the desire of Lord Caitanya, give me
shelter under his lotus feet?

vande 'ham srT-guroh srT-yuta-pada-kamalam srT-gurun vaisnavams ca
srT-rupam sagrajatam saha-gana-raghunathanvitam tam sa-jivam
sadvaitam savadhutam parijana-sahitam krsna-caitanya-devarh
srT-radha-krsna-padan saha-gana-lalita-srT-visakhanvitams ca

I offer my respectful obeisances unto the lotus feet of my spiritual master and
unto the feet of all Vaisnavas. I offer my respectful obeisances unto the lotus
feet of Srlla Rupa GosvamI along with his elder brother Sanatana GosvamI, as
well as Raghunatha Dasa and Raghunatha Bhatta, Gopala Bhatta, and Srlla
JIva GosvamI. I offer my respectful obeisances to Lord Krsna Caitanya and
Lord Nityananda along with Advaita Acarya, Gadadhara, Srlvasa, and other
associates. I offer my respectful obeisances to Srlmatl RadharanI and Sri
Krsna along with Their associates, Sri Lalita and Visakha.

he krsna karuna-sindho dma-bandho jagat-pate
gopesa gopika-kanta radha-kanta namo 'stu te

O my dear Krsna, You are the friend of the distressed and the source of
creation. You are the master of the gopTs and the lover of RadharanI. I offer
my respectful obeisances unto You.

tapta-kahcana-gaurahgi radhe vrndavanesvari
vrsabhanu-sute devi pranamami hari-priye

I offer my respects to RadharanI whose bodily complexion is like molten gold
and who is the Queen of Vrndavana. You are the daughter of King Vrsabhanu,
and You are very dear to Lord Krsna.

vahcha-kalpatarubhyas ca krpa-sindhubhya eva ca
patitanam pavanebhyo vaisnavebhyo namo namah

I offer my respectful obeisances unto all the Vaisnava devotees of the Lord
who can fulfill the desires of everyone, just like desire trees, and who are full
of compassion for the fallen souls.

srT krsna caitanya prabhu nityananda

srT advaita gadadhara srivasadi-gaura-bhakta-vrnda

I offer my obeisances to Sri Krsna Caitanya, Prabhu Nityananda, Sri Advaita,
Gadadhara, Srlvasa and all others in the line of devotion.

hare krsna, hare krsna, krsna krsna, hare hare
hare rama, hare rama, rama rama, hare hare.

Bhagavad-gTta is also known as GTtopanisad. It is the essence of Vedic
knowledge and one of the most important Upanisads in Vedic literature. Of
course there are many commentaries in English on the Bhagavad-gTta, and
one may question the necessity for another one. This present edition can be
explained in the following way. Recently an American lady asked me to
recommend an English translation of Bhagavad-gTta. Of course in America
there are so many editions of Bhagavad-gTta available in English, but as far as
I have seen, not only in America but also in India, none of them can be strictly
said to be authoritative because in almost every one of them the commentator
has expressed his own opinions without touching the spirit of Bhagavad-gTta
as it is.

The spirit of Bhagavad-gTta is mentioned in Bhagavad-gTta itself. It is just
like this: if we want to take a particular medicine, then we have to follow the
directions written on the label. We cannot take the medicine according to our
own whim or the direction of a friend. It must be taken according to the
directions on the label or the directions given by a physician. Similarly,
Bhagavad-gTta should be taken or accepted as it is directed by the speaker
himself. The speaker of Bhagavad-gTta is Lord Sri Krsna. He is mentioned on
every page of Bhagavad-gTta as the Supreme Personality of Godhead,
Bhagavan. Of course the word "bhagavan "sometimes refers to any powerful
person or any powerful demigod, and certainly here Bhagavan designates
Lord Sri Krsna as a great personality, but at the same time we should know
that Lord Sri Krsna is the Supreme Personality of Godhead, as is confirmed by
all great acaryas (spiritual masters) like Sankaracarya, Ramanujacarya,
Madhvacarya, Nimbarka SvamI, Sri Caitanya Mahaprabhu and many other
authorities of Vedic knowledge in India. The Lord Himself also establishes
Himself as the Supreme Personality of Godhead in the Bhagavad-gTta, and He
is accepted as such in the Brahma- samhita and all the Puranas, especially the
SrTmad- Bhagavatam, known as the Bhagavata Purana (Krsnas tu bhagavan
svayam ). Therefore we should take Bhagavad-gTta as it is directed by the
Personality of Godhead Himself.

In the Lourth Chapter of the GTta the Lord says:

(1) imam vivasvate yogam proktavan aham avyayam
vivasvan manave praha manur iksvakave 'bravTt

(2) evarh parampara-praptam imam rajarsayo viduh
sa kaleneha mahata yogo nastah parantapa

(3) sa evayam may a te 'dya yogah proktah puratanah
bhakto 'si me sakha ceti rahasyarh hy etad uttamam

Here the Lord informs Arjuna that this system of yoga, the Bhagavad- gita,
was first spoken to the sun-god, and the sun-god explained it to Manu, and
Manu explained it to Iksvaku, and in that way, by disciplic succession, one
speaker after another, this yoga system has been coming down. But in the
course of time it has become lost. Consequently the Lord has to speak it again,
this time to Arjuna on the Battlefield of Kuruksetra.

He tells Arjuna that He is relating this supreme secret to him because he is
His devotee and His friend. The purport of this is that Bhagavad-gTta is a
treatise which is especially meant for the devotee of the Lord. There are three
classes of transcendentalists, namely the jnanT, the yogi and the bhakta, or the
impersonalist, the meditator and the devotee. Here the Lord clearly tells
Arjuna that He is making him the first receiver of a new parampara (disciplic
succession) because the old succession was broken. It was the Lord's wish,
therefore, to establish another parampara in the same line of thought that was
coming down from the sun-god to others, and it was His wish that His
teaching be distributed anew by Arjuna. He wanted Arjuna to become the
authority in understanding the Bhagavad- gita. So we see that Bhagavad-gTta
is instructed to Arjuna especially because Arjuna was a devotee of the Lord, a
direct student of Krsna, and His intimate friend. Therefore Bhagavad-gTta is
best understood by a person who has qualities similar to Arjuna's. That is to
say he must be a devotee in a direct relationship with the Lord. As soon as one
becomes a devotee of the Lord, he also has a direct relationship with the Lord.
That is a very elaborate subject matter, but briefly it can be stated that a
devotee is in a relationship with the Supreme Personality of Godhead in one of
five different ways:

1. One may be a devotee in a passive state;

2. One may be a devotee in an active state;

3. One may be a devotee as a friend;

4. One may be a devotee as a parent;

5. One may be a devotee as a conjugal lover.

Arjuna was in a relationship with the Lord as friend. Of course there is a
gulf of difference between this friendship and the friendship found in the
material world. This is transcendental friendship which cannot be had by

everyone. Of course everyone has a particular relationship with the Lord, and
that relationship is evoked by the perfection of devotional service. But in the
present status of our life, we have not only forgotten the Supreme Lord, but
we have forgotten our eternal relationship with the Lord. Every living being,
out of many, many billions and trillions of living beings, has a particular
relationship with the Lord eternally. That is called svarupa. By the process of
devotional service, one can revive that svarupa, and that stage is called
svarupa-siddhi -perfection of one's constitutional position. So Arjuna was a
devotee, and he was in touch with the Supreme Lord in friendship.

How Arjuna accepted this Bhagavad-gita should be noted. His manner of
acceptance is given in the Tenth Chapter.

(12) arjuna uvaca

pararh brahma pararh dhama pavitram paramarh bhavan
purusam sasvatarh divyam adi-devam ajam vibhum

(13) ahus tvam rsayah sarve devarsir naradas tatha
asito devalo vyasah svayarh caiva bravisi me

(14) sarvam etad rtarh manyeyan mam vadasi kesava
na hi te bhagavan vyaktirh vidur deva na danavah

"Arjuna said: You are the Supreme Brahman, the ultimate, the supreme abode
and purifier, the Absolute Truth and the eternal Divine Person. You are the
primal God, transcendental and original, and You are the unborn and all-
pervading beauty. All the great sages like Narada, Asita, Devala, and Vyasa
proclaim this of You, and now You Yourself are declaring it to me. O Krsna, I
totally accept as truth all that You have told me. Neither the gods nor demons,
O Lord, know Thy personality." (Bg. 10. 12-14).

After hearing Bhagavad-gita from the Supreme Personality of Godhead,
Arjuna accepted Krsna as Pararh Brahma, the Supreme Brahman. Every
living being is Brahman, but the supreme living being, or the Supreme
Personality of Godhead, is the Supreme Brahman. Pararh dhama means that
He is the supreme rest or abode of everything, pavitram means that He is pure,
untainted by material contamination, purusam means that He is the supreme
enjoyer, divyam, transcendental, adi-devam, the Supreme Personality of
Godhead, ajam, the unborn, and vibhum, the greatest, the all-pervading.

Now one may think that because Krsna was the friend of Arjuna, Arjuna

was telling Him all this by way of flattery, but Arjuna, just to drive out this
kind of doubt from the minds of the readers of Bhagavad- gTta, substantiates
these praises in the next verse when he says that Krsna is accepted as the
Supreme Personality of Godhead not only by himself but by authorities like
the sage Narada, Asita, Devala, Vyasadeva and so on. These are great
personalities who distribute the Vedic knowledge as it is accepted by all
acaryas. Therefore Arjuna tells Krsna that he accepts whatever He says to be
completely perfect. Sarvam etad rtam manye: "I accept everything You say to
be true." Arjuna also says that the personality of the Lord is very difficult to
understand and that He cannot be known even by the great demigods. This
means that the Lord cannot even be known by personalities greater than
human beings. So how can a human being understand Sri Krsna without
becoming His devotee?

Therefore Bhagavad-gTta should be taken up in a spirit of devotion. One
should not think that he is equal to Krsna, nor should he think that Krsna is an
ordinary personality or even a very great personality. Lord Sri Krsna is the
Supreme Personality of Godhead, at least theoretically, according to the
statements of Bhagavad-gTta or the statements of Arjuna, the person who is
trying to understand the Bhagavad-gTta. We should therefore at least
theoretically accept Sri Krsna as the Supreme Personality of Godhead, and
with that submissive spirit we can understand the Bhagavad-gTta. Unless one
reads the Bhagavad-gTta in a submissive spirit, it is very difficult to
understand Bhagavad-gTta because it is a great mystery.

Just what is the Bhagavad-gTta? The purpose of Bhagavad- gTta is to
deliver mankind from the nescience of material existence. Every man is in
difficulty in so many ways, as Arjuna also was in difficulty in having to fight
the Battle of Kuruksetra. Arjuna surrendered unto Sri Krsna, and consequently
this Bhagavad-gTta was spoken. Not only Arjuna, but every one of us is full of
anxieties because of this material existence. Our very existence is in the
atmosphere of nonexistence. Actually we are not meant to be threatened by
nonexistence. Our existence is eternal. But somehow or other we are put into
asat. Asat refers to that which does not exist.

Out of so many human beings who are suffering, there are a few who are
actually inquiring about their position, as to what they are, why they are put
into this awkward position and so on. Unless one is awakened to this position
of questioning his suffering, unless he realizes that he doesn't want suffering
but rather wants to make a solution to all sufferings, then one is not to be
considered a perfect human being. Humanity begins when this sort of inquiry

is awakened in one's mind. In the Brahma-siitra this inquiry is called
"brahma-jijhasa." Every activity of the human being is to be considered a
failure unless he inquires about the nature of the Absolute. Therefore those
who begin to question why they are suffering or where they came from and
where they shall go after death are proper students for understanding
Bhagavad-gTta. The sincere student should also have a firm respect for the
Supreme Personality of Godhead. Such a student was Arjuna.

Lord Krsna descends specifically to reestablish the real purpose of life
when man forgets that purpose. Even then, out of many, many human beings
who awaken, there may be one who actually enters the spirit of understanding
his position, and for him this Bhagavad- gTta is spoken. Actually we are all
followed by the tiger of nescience, but the Lord is very merciful upon living
entities, especially human beings. To this end He spoke the Bhagavad-gTta,
making His friend Arjuna His student.

Being an associate of Lord Krsna, Arjuna was above all ignorance, but
Arjuna was put into ignorance on the Battlefield of Kuruksetra just to question
Lord Krsna about the problems of life so that the Lord could explain them for
the benefit of future generations of human beings and chalk out the plan of
life. Then man could act accordingly and perfect the mission of human life.

The subject of the Bhagavad-gTta entails the comprehension of five basic
truths, hirst of all, the science of God is explained and then the constitutional
position of the living entities, jTvas. There is Tsvara, which means controller,
and there are jTvas, the living entities which are controlled. If a living entity
says that he is not controlled but that he is free, then he is insane. The living
being is controlled in every respect, at least in his conditioned life. So in the
Bhagavad-gTta the subject matter deals with the Tsvara, the supreme
controller, and the jTvas, the controlled living entities. Prakrti (material nature)
and time (the duration of existence of the whole universe or the manifestation
of material nature) and karma (activity) are also discussed. The cosmic
manifestation is full of different activities. All living entities are engaged in
different activities. Prom Bhagavad-gTta we must learn what God is, what the
living entities are, what prakrti is, what the cosmic manifestation is and how it
is controlled by time, and what the activities of the living entities are.

Out of these five basic subject matters in Bhagavad-gTta it is established
that the Supreme Godhead, or Krsna, or Brahman, or supreme controller, or
Paramatma-you may use whatever name you like—is the greatest of all. The
living beings are in quality like the supreme controller. Lor instance, the Lord
has control over the universal affairs, over material nature, etc., as will be

explained in the later chapters of Bhagavad-gTta. Material nature is not
independant. She is acting under the directions of the Supreme Lord. As Lord
Krsna says, "Prakrti is working under My direction." When we see wonderful
things happening in the cosmic nature, we should know that behind this
cosmic manifestation there is a controller. Nothing could be manifested
without being controlled. It is childish not to consider the controller. For
instance, a child may think that an automobile is quite wonderful to be able to
mn without a horse or other animal pulling it, but a sane man knows the
nature of the automobile's engineering arrangement. He always knows that
behind the machinery there is a man, a driver. Similarly, the Supreme Lord is a
driver under whose direction everything is working. Now the jTvas, or the
living entities, have been accepted by the Lord, as we will note in the later
chapters, as His parts and parcels. A particle of gold is also gold, a drop of
water from the ocean is also salty, and similarly, we the living entities, being
part and parcel of the supreme controller, Tsvara, or Bhagavan, Lord Sri
Krsna, have all the qualities of the Supreme Lord in minute quantity because
we are minute Tsvaras, subordinate Tsvaras. We are trying to control nature, as
presently we are trying to control space or planets, and this tendency to
control is there because it is in Krsna. But although we have a tendency to lord
it over material nature, we should know that we are not the supreme controller.
This is explained in Bhagavad-gTta.

What is material nature? This is also explained in Gita as inferior prakrti,
inferior nature. The living entity is explained as the superior prakrti. Prakrti is
always under control, whether inferior or superior. Prakrti is female, and she
is controlled by the Lord just as the activities of a wife are controlled by the
husband. Prakrti is always subordinate, predominated by the Lord, who is the
predominator. The living entities and material nature are both predominated,
controlled by the Supreme Lord. According to the Gita, the living entities,
although parts and parcels of the Supreme Lord, are to be considered prakrti.
This is clearly mentioned in the Seventh Chapter, fifth verse of Bhagavad-
gTta: "Apareyam itas tv any am." "This prakrti is My lower nature." " Prakrtim
viddhi me param jTva-bhutarh maha-baho yayedam dharyate jagat." And
beyond this there is another prakrti: jTva-bhutam, the living entity.

Prakrti itself is constituted by three qualities: the mode of goodness, the
mode of passion and the mode of ignorance. Above these modes there is
eternal time, and by a combination of these modes of nature and under the
control and purview of eternal time there are activities which are called
karma. These activities are being carried out from time immemorial, and we

are suffering or enjoying the fruits of our activities. For instance, suppose I am
a businessman and have worked very hard with intelligence and have amassed
a great bank balance. Then I am an enjoyer. But then say I have lost all my
money in business; then I am a sufferer. Similarly, in every field of life we
enjoy the results of our work, or we suffer the results. This is called karma.

Isvara (the Supreme Lord), jlva (the living entity), prakrd (nature), eternal
time and karma (activity) are all explained in the Bhagavad- gita. Out of these
five, the Lord, the living entities, material nature and time are eternal. The
manifestation of prakrd may be temporary, but it is not false. Some
philosophers say that the manifestation of material nature is false, but
according to the philosophy of Bhagavad-gTta or according to the philosophy
of the Vaisnavas, this is not so. The manifestation of the world is not accepted
as false; it is accepted as real, but temporary. It is likened unto a cloud which
moves across the sky, or the coming of the rainy season which nourishes
grains. As soon as the rainy season is over and as soon as the cloud goes away,
all the crops which were nourished by the rain dry up. Similarly, this material
manifestation takes place at a certain interval, stays for a while and then
disappears. Such are the workings of prakrd But this cycle is working
eternally. Therefore prakrd is eternal; it is not false. The Lord refers to this as
"My prakrd ." This material nature is the separated energy of the Supreme
Lord, and similarly the living entities are also the energy of the Supreme Lord,
but they are not separated. They are eternally related. So the Lord, the living
entity, material nature and time are all interrelated and are all eternal.
However, the other item, karma, is not eternal. The effects of karma may be
very old indeed. We are suffering or enjoying the results of our activities from
time immemorial, but we can change the results of our karma, or our activity,
and this change depends on the perfection of our knowledge. We are engaged
in various activities. Undoubtedly we do not know what sort of activities we
should adopt to gain relief from the actions and reactions of all these
activities, but this is also explained in the Bhagavad-gTta.

The position of Tsvara is that of supreme consciousness. The jTvas, or the
living entities, being parts and parcels of the Supreme Lord, are also
conscious. Both the living entity and material nature are explained as prakrd,
the energy of the Supreme Lord, but one of the two, the jTva, is conscious. The
other prakrd is not conscious. That is the difference. Therefore the jTva-prakrd
is called superior because the jTva has consciousness which is similar to the
Lord's. The Lord's is supreme consciousness, however, and one should not
claim that the jTva, the living entity, is also supremely conscious. The living

being cannot be supremely conscious at any stage of his perfection, and the
theory that he can be so is a misleading theory. Conscious he may be, but he is
not perfectly or supremely conscious.

The distinction between the jfva and the Tsvara will be explained in the
Thirteenth Chapter of Bhagavad-gTta. The Lord is ksetra-jhah, conscious, as is
the living being, but the living being is conscious of his particular body,
whereas the Lord is conscious of all bodies. Because He lives in the heart of
every living being, He is conscious of the psychic movements of the particular
jTvas. We should not forget this. It is also explained that the Paramatma, the
Supreme Personality of Godhead, is living in everyone's heart as Tsvara, as the
controller, and that He is giving directions for the living entity to act as he
desires. The living entity forgets what to do. First of all he makes a
determination to act in a certain way, and then he is entangled in the acts and
reactions of his own karma. After giving up one type of body, he enters
another type of body, as we put on and take off old clothes. As the soul thus
migrates, he suffers the actions and reactions of his past activities. These
activities can be changed when the living being is in the mode of goodness, in
sanity, and understands what sort of activities he should adopt. If he does so,
then all the actions and reactions of his past activities can be changed.
Consequently, karma is not eternal. Therefore we stated that of the five items
( Tsvara , jTva, prakrti time and karma) four are eternal, whereas karma is not
eternal.

The supreme conscious Tsvara is similar to the living entity in this way:
both the consciousness of the Lord and that of the living entity are
transcendental. It is not that consciousness is generated by the association of
matter. That is a mistaken idea. The theory that consciousness develops under
certain circumstances of material combination is not accepted in the
Bhagavad-gTta. Consciousness may be pervertedly reflected by the covering
of material circumstances, just as light reflected through colored glass may
appear to be a certain color, but the consciousness of the Lord is not materially
affected. Lord Krsna says, "mayadhyaksena prakrtih." When He descends into
the material universe, His consciousness is not materially affected. If He were
so affected, He would be unfit to speak on transcendental matters as He does
in the Bhagavad-gTta. One cannot say anything about the transcendental world
without being free from materially contaminated consciousness. So the Lord is
not materially contaminated. Our consciousness, at the present moment,
however, is materially contaminated. The Bhagavad-gTta teaches that we have
to purify this materially contaminated consciousness. In pure consciousness,

our actions will be dovetailed to the will of Tsvara, and that will make us
happy. It is not that we have to cease all activities. Rather, our activities are to
be purified, and purified activities are called bhakti. Activities in bhakti appear
to be like ordinary activities, but they are not contaminated. An ignorant
person may see that a devotee is acting or working like an ordinary man, but
such a person with a poor fund of knowledge does not know that the activities
of the devotee or of the Lord are not contaminated by impure consciousness or
matter. They are transcendental to the three modes of nature. We should know,
however, that at this point our consciousness is contaminated.

When we are materially contaminated, we are called conditioned. False
consciousness is exhibited under the impression that I am a product of
material nature. This is called false ego. One who is absorbed in the thought of
bodily conceptions cannot understand his situation. Bhagavad- gita was
spoken to liberate one from the bodily conception of life, and Arjuna put
himself in this position in order to receive this information from the Lord. One
must become free from the bodily conception of life; that is the preliminary
activity for the transcendentalist. One who wants to become free, who wants
to become liberated, must first of all learn that he is not this material body.
Mukti or liberation means freedom from material consciousness. In the
Srimad-Bhagavatam also the definition of liberation is given: Mukti means
liberation from the contaminated consciousness of this material world and
situation in pure consciousness. All the instructions of Bhagavad-gTta are
intended to awaken this pure consciousness, and therefore we find at the last
stage of the Gita's instructions that Krsna is asking Arjuna whether he is now
in purified consciousness. Purified consciousness means acting in accordance
with the instructions of the Lord. This is the whole sum and substance of
purified consciousness. Consciousness is already there because we are part
and parcel of the Lord, but for us there is the affinity of being affected by the
inferior modes. But the Lord, being the Supreme, is never affected. That is the
difference between the Supreme Lord and the conditioned souls.

What is this consciousness? This consciousness is "I am." Then what am I?
In contaminated consciousness "I am" means "I am the lord of all I survey. I
am the enjoyer." The world revolves because every living being thinks that he
is the lord and creator of the material world. Material consciousness has two
psychic divisions. One is that I am the creator, and the other is that I am the
enjoyer. But actually the Supreme Lord is both the creator and the enjoyer, and
the living entity, being part and parcel of the Supreme Lord, is neither the
creator nor the enjoyer, but a cooperator. He is the created and the enjoyed.

For instance, a part of a machine cooperates with the whole machine; a part of
the body cooperates with the whole body. The hands, feet, eyes, legs and so on
are all parts of the body, but they are not actually the enjoyers. The stomach is
the enjoyer. The legs move, the hands supply food, the teeth chew and all parts
of the body are engaged in satisfying the stomach because the stomach is the
principal factor that nourishes the body's organization. Therefore everything is
given to the stomach. One nourishes the tree by watering its root, and one
nourishes the body by feeding the stomach, for if the body is to be kept in a
healthy state, then the parts of the body must cooperate to feed the stomach.
Similarly, the Supreme Lord is the enjoyer and the creator, and we, as
subordinate living beings, are meant to cooperate to satisfy Him. This
cooperation will actually help us, just as food taken by the stomach will help
all other parts of the body. If the fingers of the hand think that they should take
the food themselves instead of giving it to the stomach, then they will be
frustrated. The central figure of creation and of enjoyment is the Supreme
Lord, and the living entities are cooperators. By cooperation they enjoy. The
relation is also like that of the master and the servant. If the master is fully
satisfied, then the servant is satisfied. Similarly, the Supreme Lord should be
satisfied, although the tendency to become the creator and the tendency to
enjoy the material world are there also in the living entities because these
tendencies are there in the Supreme Lord who has created the manifested
cosmic world.

We shall find, therefore, in this Bhagavad-gTta that the complete whole is
comprised of the supreme controller, the controlled living entities, the cosmic
manifestation, eternal time, and karma, or activities, and all of these are
explained in this text. All of these taken completely form the complete whole,
and the complete whole is called the Supreme Absolute Truth. The complete
whole and the complete Absolute Truth are the Supreme Personality of
Godhead, Sri Krsna. All manifestations are due to His different energies. He is
the complete whole.

It is also explained in the Gita that impersonal Brahman is also subordinate
to the complete. Brahman is more explicitly explained in the Brahma-sutra to
be like the rays of the sunshine. The impersonal Brahman is the shining rays
of the Supreme Personality of Godhead. Impersonal Brahman is incomplete
realization of the absolute whole, and so also is the conception of Paramatma
in the Twelfth Chapter. There it shall be seen that the Supreme Personality of
Godhead, Purusottama, is above both impersonal Brahman and the partial
realization of Paramatma. The Supreme Personality of Godhead is called sac-

cid-ananda-vigraha. The Brahma-samhita begins in this way: Tsvarah
paramah krsnah sac-cid-ananda- vigrahah / anadir adir govindah sarva-
karana-kdranam. "Krsna is the cause of all causes. He is the primal cause, and
He is the very form of eternal

His Divine Grace A.C. Bhaktivedanta Swarni Prabhupada
the Founder-Acarya of ISKCON and greatest exponent of
Kr§na consciousness in the western world.

Srila Bhaktisiddhanta Sarasvati GosvamT Maharaja
the spiritual master of

His Divine Grace A.C. Bhaktivedanta Swami Prabhupada and
foremost scholar and devotee in the recent age.

Srila Gaura Kisora Das BabajI Maharaja
the spiritual master of
Srila Bhaktisiddhanta SarasvatT GosvamT
and intimate student of Srila Thakur Bhaktivinode

&rila Thakur Bhaktivinode
the pioneer of the program to benedict
the entire world with Kr§pa consciousness

Plale 1. Dlirtarastra inquires from Sanjaya about tlie events of the battle.

Plate 2. "O my teacher, behold the great army of the sons of Pandu.”

Plate 3. Kr?ria and Arjuna in the midst of die two armies.

Plate 4. Kr§na and Arjuna sounded their transcendental conchshells.

Plate 5. When Arjuna saw all different grades of friends and relatives, he became
overwhelmed with compassion.

tf.

Plate 8. The soul changes bodies as a person change garments.

Plate 9. The body changes, but the soul remains the same.

Plate JO. Kp?na and the living entity are seated on the tree of the body.

Plate 11. While contemplating the objects of the senses, a person develops
attachment for them

Plate 12. "Be thou happy by this sacrifice because its performance will bestow upon you
all desirable things.”

being, knowledge and bliss." Impersonal Brahman realization is the
realization of His sat (being) feature. Paramatma realization is the realization
of the cit (eternal knowledge) feature. But realization of the Personality of
Godhead, Krsna, is realization of all the transcendental features: sat, cit and
ananda (being, knowledge, bliss) in complete vigraha (form).

People with less intelligence consider the Supreme Truth to be impersonal,
but He is a transcendental person, and this is confirmed in all Vedic literatures.
Nityo nityanam cetanas cetananam. As we are all individual living beings and
have our individuality, the Supreme Absolute Truth is also, in the ultimate
issue, a person, and realization of the Personality of Godhead is realization of
all of the transcendental features. The complete whole is not formless. If He is
formless, or if He is less than any other thing, then He cannot be the complete
whole. The complete whole must have everything within our experience and
beyond our experience, otherwise it cannot be complete. The complete whole,
Personality of Godhead, has immense potencies.

How Krsna is acting in different potencies is also explained in Bhagavad-
gfta. This phenomenal world or material world in which we are placed is also
complete in itself because the twenty-four elements of which this material
universe is a temporary manifestation, according to Sankhya philosophy, are
completely adjusted to produce complete resources which are necessary for
the maintenance and subsistence of this universe. There is nothing extraneous;
nor is there anything needed. This manifestation has its own time fixed by the
energy of the supreme whole, and when its time is complete, these temporary
manifestations will be annihilated by the complete arrangement of the
complete. There is complete facility for the small complete units, namely the
living entities, to realize the complete, and all sorts of incompleteness are
experienced due to incomplete knowledge of the complete. So Bhagavad-gTta
contains the complete knowledge of Vedic wisdom.

All Vedic knowledge is infallible, and Hindus accept Vedic knowledge to be
complete and infallible. For example, cow dung is the stool of an animal, and
according to smrti or Vedic injunction, if one touches the stool of an animal he
has to take a bath to purify himself. But in the Vedic scriptures cow dung is
considered to be a purifying agent. One might consider this to be
contradictory, but it is accepted because it is Vedic injunction, and indeed by
accepting this, one will not commit a mistake; subsequently it has been proved
by modern science that cow dung contains all antiseptic properties. So Vedic
knowledge is complete because it is above all doubts and mistakes, and

Bhagavad-gTta is the essence of all Vedic knowledge.

Vedic knowledge is not a question of research. Our research work is
imperfect because we are researching things with imperfect senses. We have
to accept perfect knowledge which comes down, as is stated in Bhagavad-gTta,
by the parampara disciplic succession. We have to receive knowledge from
the proper source in disciplic succession beginning with the supreme spiritual
master, the Lord Himself, and handed down to a succession of spiritual
masters. Arjuna, the student who took lessons from Lord Sri Krsna, accepts
everything that He says without contradicting Him. One is not allowed to
accept one portion of Bhagavad-gTta and not another. No. We must accept
Bhagavad-gTta without interpretation, without deletion and without our own
whimsical participation in the matter. The GTta should be taken as the most
perfect presentation of Vedic knowledge. Vedic knowledge is received from
transcendental sources, and the first words were spoken by the Lord Himself.
The words spoken by the Lord are different from words spoken by a person of
the mundane world who is infected with four defects. A mundaner 1) is sure to
commit mistakes, 2) is invariably illusioned, 3) has the tendency to cheat
others and 4) is limited by imperfect senses. With these four imperfections,
one cannot deliver perfect information of all-pervading knowledge.

Vedic knowledge is not imparted by such defective living entities. It was
imparted unto the heart of Brahma, the first created living being, and Brahma
in his turn disseminated this knowledge to his sons and disciples, as he
originally received it from the Lord. The Lord is purnam, all-perfect, and there
is no possibility of His becoming subjected to the laws of material nature. One
should therefore be intelligent enough to know that the Lord is the only
proprietor of everything in the universe and that He is the original creator, the
creator of Brahma. In the Eleventh Chapter the Lord is addressed as
prapitamaha because Brahma is addressed as pitamaha, the grandfather, and
He is the creator of the grandfather. So no one should claim to be the
proprietor of anything; one should accept only things which are set aside for
him by the Lord as his quota for his maintenance.

There are many examples given of how we are to utilize those things which
are set aside for us by the Lord. This is also explained in Bhagavad- gTta. In
the beginning, Arjuna decided that he should not fight in the Battle of
Kuruksetra. This was his own decision. Arjuna told the Lord that it was not
possible for him to enjoy the kingdom after killing his own kinsmen. This
decision was based on the body because he was thinking that the body was
himself and that his bodily relations or expansions were his brothers, nephews,

brothers-in-law, grandfathers and so on. He was thinking in this way to satisfy
his bodily demands. Bhagavad-gTta was spoken by the Lord just to change this
view, and at the end Arjuna decides to fight under the directions of the Lord
when he says, "karisye vacanarh tava." "I shall act according to Thy word."

In this world man is not meant to toil like hogs. He must be intelligent to
realize the importance of human life and refuse to act like an ordinary animal.
A human being should realize the aim of his life, and this direction is given in
all Vedic literatures, and the essence is given in Bhagavad-gTta. Vedic
literature is meant for human beings, not for animals. Animals can kill other
living animals, and there is no question of sin on their part, but if a man kills
an animal for the satisfaction of his uncontrolled taste, he must be responsible
for breaking the laws of nature. In the Bhagavad-gTta it is clearly explained
that there are three kinds of activities according to the different modes of
nature: the activities of goodness, of passion and of ignorance. Similarly, there
are three kinds of eatables also: eatables in goodness, passion and ignorance.
All of this is clearly described, and if we properly utilize the instructions of
Bhagavad-gTta, then our whole life will become purified, and ultimately we
will be able to reach the destination which is beyond this material sky.

That destination is called the sanatana sky, the eternal spiritual sky. In this
material world we find that everything is temporary. It comes into being, stays
for some time, produces some by-products, dwindles and then vanishes. That
is the law of the material world, whether we use as an example this body, or a
piece of fruit or anything. But beyond this temporary world there is another
world of which we have information. This world consists of another nature
which is sanatana, eternal. JTva is also described as sanatana, eternal, and the
Lord is also described as sanatana in the Eleventh Chapter. We have an
intimate relationship with the Lord, and because we are all qualitatively one—
the sanatana-dhama, or sky, the sanatana Supreme Personality and the
sanatana living entities—the whole purpose of Bhagavad-gTta is to revive our
sanatana occupation, or sanatana- dharma, which is the eternal occupation of
the living entity. We are temporarily engaged in different activities, but all of
these activities can be purified when we give up all these temporary activities
and take up the activities which are prescribed by the Supreme Lord. That is
called our pure life.

The Supreme Lord and His transcendental abode are both sanatana, as are
the living entities, and the combined association of the Supreme Lord and the
living entities in the sanatana abode is the perfection of human life. The Lord
is very kind to the living entities because they are His sons. Lord Krsna

declares in Bhagavad-gTta, "sarva-yonisu...aham bfja-pradah pita." "I am the
father of all." Of course there are all types of living entities according to their
various karmas, but here the Lord claims that He is the father of all of them.
Therefore the Lord descends to reclaim all of these fallen, conditioned souls to
call them back to the sanatoria eternal sky so that the sanatana living entities
may regain their eternal sanatana positions in eternal association with the
Lord. The Lord comes Himself in different incarnations, or He sends His
confidential servants as sons or His associates or acaryas to reclaim the
conditioned souls.

Therefore, sanatana-dharma does not refer to any sectarian process of
religion. It is the eternal function of the eternal living entities in relationship
with the eternal Supreme Lord. Sanatana-dharma refers, as stated previously,
to the eternal occupation of the living entity. Ramanujacarya has explained the
word sanatana as "that which has neither beginning nor end," so when we
speak of sanatana-dharma, we must take it for granted on the authority of Sri
Ramanujacarya that it has neither beginning nor end.

The English word "religion" is a little different from sanatana- dharma.
Religion conveys the idea of faith, and faith may change. One may have faith
in a particular process, and he may change this faith and adopt another, but
sanatana-dharma refers to that activity which cannot be changed. For
instance, liquidity cannot be taken from water, nor can heat be taken from fire.
Similarly, the eternal function of the eternal living entity cannot be taken from
the living entity. Sanatana-dharma is eternally integral with the living entity.
When we speak of sanatana-dharma, therefore, we must take it for granted on
the authority of Sri Ramanujacarya that it has neither beginning nor end. That
which has neither end nor beginning must not be sectarian, for it cannot be
limited by any boundaries. Yet those belonging to some sectarian faith will
wrongly consider that sanatana-dharma is also sectarian, but if we go deeply
into the matter and consider it in the light of modern science, it is possible for
us to see that sanatana-dharma is the business of all the people of the world-
nay, of all the living entities of the universe.

Non -sanatana religious faith may have some beginning in the annals of
human history, but there is no beginning to the history of sanatana-dharma
because it remains eternally with the living entities. Insofar as the living
entities are concerned, the authoritative sastras state that the living entity has
neither birth nor death. In the Gita it is stated that the living entity is never
born, and he never dies. He is eternal and indestructible, and he continues to
live after the destruction of his temporary material body. In reference to the

concept of sanatana-dharma, we must try to understand the concept of
religion from the Sanskrit root meaning of the word. Dharma refers to that
which is constantly existing with the particular object. We conclude that there
is heat and light along with the fire; without heat and light, there is no
meaning to the word fire. Similarly, we must discover the essential part of the
living being, that part which is his constant companion. That constant
companion is his eternal quality, and that eternal quality is his eternal religion.

When Sanatana GosvamI asked Sri Caitanya Mahaprabhu about the
svarupa of every living being, the Lord replied that the svarupa or
constitutional position of the living being is the rendering of service to the
Supreme Personality of Godhead. If we analyze this statement of Lord
Caitanya, we can easily see that every living being is constantly engaged in
rendering service to another living being. A living being serves other living
beings in two capacities. By doing so, the living entity enjoys life. The lower
animals serve human beings as servants serve their master. A serves B master,
B serves C master and C serves D master and so on. Under these
circumstances, we can see that one friend serves another friend, the mother
serves the son, the wife serves the husband, the husband serves the wife and
so on. If we go on searching in this spirit, it will be seen that there is no
exception in the society of living beings to the activity of service. The
politician presents his manifesto for the public to convince them of his
capacity for service. The voters therefore give the politician their valuable
votes, thinking that he will render valuable service to society. The shopkeeper
serves the customer, and the artisan serves the capitalist. The capitalist serves
the family, and the family serves the state in the terms of the eternal capacity
of the eternal living being. In this way we can see that no living being is
exempt from rendering service to other living beings, and therefore we can
safely conclude that service is the constant companion of the living being and
that the rendering of service is the eternal religion of the living being.

Yet man professes to belong to a particular type of faith with reference to
particular time and circumstance and thus claims to be a Hindu, Muslim,
Christian, Buddhist or any other sect. Such designations are non- sanatana-
dharma. A Hindu may change his faith to become a Muslim, or a Muslim may
change his faith to become a Hindu, or a Christian may change his faith and so
on. But in all circumstances the change of religious faith does not effect the
eternal occupation of rendering service to others. The Hindu, Muslim or
Christian in all circumstances is servant of someone. Thus, to profess a
particular type of sect is not to profess one's sanatana- dharma. The rendering

of service is sanatana-dharma.

Factually we are related to the Supreme Lord in service. The Supreme Lord
is the supreme enjoyer, and we living entities are His servitors. We are created
for His enjoyment, and if we participate in that eternal enjoyment with the
Supreme Personality of Godhead, we become happy. We cannot become
happy otherwise. It is not possible to be happy independantly, just as no one
part of the body can be happy without cooperating with the stomach. It is not
possible for the living entity to be happy without rendering transcendental
loving service unto the Supreme Lord.

In the Bhagavad-gTta, worship of different demigods or rendering service to
them is not approved. It is stated in the Seventh Chapter, twentieth verse:

kamais tais tair hrt-ajhanah prapadyante 'nya-devatah
tam tam niyamam asthaya prakrtya niyatah svaya

"Those whose minds are distorted by material desires surrender unto
demigods and follow the particular rules and regulations of worship according
to their own natures." (Bg. 7.20) Here it is plainly said that those who are
directed by lust worship the demigods and not the Supreme Lord Krsna. When
we mention the name Krsna, we do not refer to any sectarian name. Krsna
means the highest pleasure, and it is confirmed that the Supreme Lord is the
reservoir or storehouse of all pleasure. We are all hankering after pleasure.
Anandamayo 'bhyasat. (Vs. 1.1.12) The living entities, like the Lord, are full
of consciousness, and they are after happiness. The Lord is perpetually happy,
and if the living entities associate with the Lord, cooperate with Him and take
part in His association, then they also become happy.

The Lord descends to this mortal world to show His pastimes in Vrndavana,
which are full of happiness. When Lord Sri Krsna was in Vrndavana, His
activities with His cowherd boy friends, with His damsel friends, with the
inhabitants of Vrndavana and with the cows were all full of happiness. The
total population of Vrndavana knew nothing but Krsna. But Lord Krsna even
discouraged His father Nanda Maharaja from worshiping the demigod Indra
because He wanted to establish the fact that people need not worship any
demigod. They need only worship the Supreme Lord because their ultimate
goal is to return to His abode.

The abode of Lord Sri Krsna is described in the Bhagavad-gTta, Fifteenth
Chapter, sixth verse:

na tad bhasayate suryo na sasanko na pavakah
yad gatva na nivartante tad dhama paramam mama

"That abode of Mine is not illumined by the sun or moon, nor by electricity.
And anyone who reaches it never comes back to this material world." (Bg.
15.6)

This verse gives a description of that eternal sky. Of course we have a
material conception of the sky, and we think of it in relationship to the sun,
moon, stars and so on, but in this verse the Lord states that in the eternal sky
there is no need for the sun nor for the moon nor fire of any kind because the
spiritual sky is already illuminated by the brahmajyoti, the rays emanating
from the Supreme Lord. We are trying with difficulty to reach other planets,
but it is not difficult to understand the abode of the Supreme Lord. This abode
is referred to as Goloka. In the Brahma-samhita it is beautifully described:
Goloka eva nivasaty akhilatma-bhiitah. The Lord resides eternally in His
abode Goloka, yet He can be approached from this world, and to this end the
Lord comes to manifest His real form, sac-cid- ananda-vigraha. When He
manifests this form, there is no need for our imagining what He looks like. To
discourage such imaginative speculation, He descends and exhibits Himself as
He is, as Syamasundara. Unfortunately, the less intelligent deride Him because
He comes as one of us and plays with us as a human being. But because of
this we should not consider that the Lord is one of us. It is by His potency that
He presents Himself in His real form before us and displays His pastimes,
which are prototypes of those pastimes found in His abode.

In the effulgent rays of the spiritual sky there are innumerable planets
floating. The brahmajyoti emanates from the supreme abode, Krsnaloka, and
the anandamaya-cinmaya planets, which are not material, float in those rays.
The Lord says, na tad bhasayate suryo na sasanko na pavakah yad gatva na
nivartante tad dhama paramam mama. One who can approach that spiritual
sky is not required to descend again to the material sky. In the material sky,
even if we approach the highest planet (Brahmaloka), what to speak of the
moon, we will find the same conditions of life, namely birth, death, disease
and old age. No planet in the material universe is free from these four
principles of material existence. Therefore the Lord says in Bhagavad-gita,
abrahma-bhuvanal lokah punar avartino 'rjuna. The living entities are
traveling from one planet to another, not by mechanical arrangement but by a
spiritual process. This is also mentioned: yanti deva-vrata devan pitrn yanti
pitr-vratah. No mechanical arrangement is necessary if we want interplanetary

travel. The GTta instructs: yanti deva-vrata devan. The moon, the sun and
higher planets are called svargaloka. There are three different statuses of
planets: higher, middle and lower planetary systems. The earth belongs to the
middle planetary system. Bhagavad-gTta informs us how to travel to the
higher planetary systems ( devaloka ) with a very simple formula: yanti deva-
vrata devan. One need only worship the particular demigod of that particular
planet and in that way go to the moon, the sun or any of the higher planetary
systems.

Yet Bhagavad-gTta does not advise us to go to any of the planets in this
material world because even if we go to Brahmaloka, the highest planet,
through some sort of mechanical contrivance by maybe traveling for forty
thousand years (and who would live that long?), we will still find the material
inconveniences of birth, death, disease and old age. But one who wants to
approach the supreme planet, Krsnaloka, or any of the other planets within the
spiritual sky, will not meet with these material inconveniences. Amongst all of
the planets in the spiritual sky there is one supreme planet called Goloka
Vrndavana, which is the original planet in the abode of the original
Personality of Godhead Sri Krsna. All of this information is given in
Bhagavad-gTta, and we are given through its instruction information how to
leave the material world and begin a truly blissful life in the spiritual sky.

In the Fifteenth Chapter of the Bhagavad-gTta, the real picture of the
material world is given. It is said there:

urdhva-mulam adhah-sakham asvattham prahur avyayam

chandamsi yasya parnani yas tam veda sa veda-vit

"The Supreme Lord said: There is a banyan tree which has its roots upward
and its branches down, and the Vedic hymns are its leaves. One who knows
this tree is the knower of the Vedas." (Bg. 15.1) Here the material world is
described as a tree whose roots are upwards and branches are below. We have
experience of a tree whose roots are upward: if one stands on the bank of a
river or any reservoir of water, he can see that the trees reflected in the water
are upside down. The branches go downward and the roots upward. Similarly,
this material world is a reflection of the spiritual world. The material world is
but a shadow of reality. In the shadow there is no reality or substantiality, but
from the shadow we can understand that there is substance and reality. In the
desert there is no water, but the mirage suggests that there is such a thing as
water. In the material world there is no water, there is no happiness, but the
real water of actual happiness is there in the spiritual world.

The Lord suggests that we attain the spiritual world in the following
manner:

nirmana-moha jita-sahga-dosa
adhyatma-n i tyavin ivrtta-kamah
dvandvair vimuktah sukha-duhkha-sarhjhair
gacchanty amudhah padam avyayam tat.

That padam avyayam or eternal kingdom can be reached by one who is
nirmana-moha. What does this mean? We are after designations. Someone
wants to become a son, someone wants to become Lord, someone wants to
become the president or a rich man or a king or something else. As long as we
are attached to these designations, we are attached to the body because
designations belong to the body. But we are not these bodies, and realizing
this is the first stage in spiritual realization. We are associated with the three
modes of material nature, but we must become detached through devotional
service to the Lord. If we are not attached to devotional service to the Lord,
then we cannot become detached from the modes of material nature.
Designations and attachments are due to our lust and desire, our wanting to
lord it over the material nature. As long as we do not give up this propensity
of lording it over material nature, there is no possibility of returning to the
kingdom of the Supreme, the sanatana-dhama. That eternal kingdom, which
is never destroyed, can be approached by one who is not bewildered by the
attractions of false material enjoyments, who is situated in the service of the
Supreme Lord. One so situated can easily approach that supreme abode.

Elsewhere in the Gita it is stated:

avyakto 'ksara ity uktas tarn dhuh paramam gatim
yam prapya na nivartante tad dhama paramam mama.

Avyakta means unmanifested. Not even all of the material world is manifested
before us. Our senses are so imperfect that we cannot even see all of the stars
within this material universe. In Vedic literature we can receive much
information about all the planets, and we can believe it or not believe it. All of
the important planets are described in Vedic literatures, especially SrTmad-
Bhagavatam, and the spiritual world, which is beyond this material sky, is
described as avyakta, unmanifested. One should desire and hanker after that
supreme kingdom, for when one attains that kingdom, he does not have to

return to this material world.

Next, one may raise the question of how one goes about approaching that
abode of the Supreme Lord. Information of this is given in the Eighth Chapter.
It is said there:

anta-kale ca mam eva smaran muktva kalevaram

yah prayati sa mad-bhavam yati nasty atra samsayah

"Anyone who quits his body, at the end of life, remembering Me, attains
immediately to My nature; and there is no doubt of this." (Bg. 8.5) One who
thinks of Krsna at the time of his death goes to Krsna. One must remember the
form of Krsna; if he quits his body thinking of this form, he approaches the
spiritual kingdom. Mad-bhavam refers to the supreme nature of the Supreme
Being. The Supreme Being is sac-cid-ananda- vigraha —eternal, full of
knowledge and bliss. Our present body is not sac-cid-ananda. It is asat, not
sat. It is not eternal; it is perishable. It is not cit, full of knowledge, but it is
full of ignorance. We have no knowledge of the spiritual kingdom, nor do we
even have perfect knowledge of this material world where there are so many
things unknown to us. The body is also nirananda; instead of being full of
bliss it is full of misery. All of the miseries we experience in the material
world arise from the body, but one who leaves this body thinking of the
Supreme Personality of Godhead at once attains a sac-cid-ananda body, as is
promised in this fifth verse of the Eighth Chapter where Lord Krsna says, "He
attains My nature."

The process of quitting this body and getting another body in the material
world is also organized. A man dies after it has been decided what form of
body he will have in the next life. Higher authorities, not the living entity
himself, make this decision. According to our activities in this life, we either
rise or sink. This life is a preparation for the next life. If we can prepare,
therefore, in this life to get promotion to the kingdom of God, then surely,
after quitting this material body, we will attain a spiritual body just like the
Lord.

As explained before, there are different kinds of transcendentalists, the
brahmavadi paramatmavadi and the devotee, and, as mentioned, in the
brahmajyoti (spiritual sky) there are innumerable spiritual planets. The
number of these planets is far, far greater than all of the planets of this
material world. This material world has been approximated as only one
quarter of the creation. In this material segment there are millions and billions

of universes with trillions of planets and suns, stars and moons. But this whole
material creation is only a fragment of the total creation. Most of the creation
is in the spiritual sky. One who desires to merge into the existence of the
Supreme Brahman is at once transferred to the brahmajyoti of the Supreme
Lord and thus attains the spiritual sky. The devotee, who wants to enjoy the
association of the Lord, enters into the Vaikuntha planets, which are
innumerable, and the Supreme Lord by His plenary expansions as Narayana
with four hands and with different names like Pradyumna, Aniruddha,
Govinda, etc., associates with him there. Therefore at the end of life the
transcendentalists either think of the brahmajyoti, the Paramatma or the
Supreme Personality of Godhead Sri Krsna. In all cases they enter into the
spiritual sky, but only the devotee, or he who is in personal touch with the
Supreme Lord, enters into the Vaikuntha planets. The Lord further adds that of
this "there is no doubt." This must be believed firmly. We should not reject
that which does not tally with our imagination; our attitude should be that of
Arjuna: "I believe everything that You have said." Therefore when the Lord
says that at the time of death whoever thinks of Him as Brahman or
Paramatma or as the Personality of Godhead certainly enters into the spiritual
sky, there is no doubt about it. There is no question of disbelieving it.

The information on how to think of the Supreme Being at the time of death
is also given in the Gita:

yam yam vapi smaran bhavam tyajaty ante kalevaram

tarn tarn evaid kaunteya sada tad-bhava-bhavitah

"In whatever condition one quits his present body, in his next life he will attain
to that state of being without fail." (Bg. 8.6) Material nature is a display of one
of the energies of the Supreme Lord. In the Visnu Purana the total energies of
the Supreme Lord as Visnu-saktih para prokta, etc., are delineated. The
Supreme Lord has diverse and innumerable energies which are beyond our
conception; however, great learned sages or liberated souls have studied these
energies and have analyzed them into three parts. All of the energies are of
Visnu-sakti, that is to say they are different potencies of Lord Visnu. That
energy is para, transcendental. Living entities also belong to the superior
energy, as has already been explained. The other energies, or material
energies, are in the mode of ignorance. At the time of death we can either
remain in the inferior energy of this material world, or we can transfer to the
energy of the spiritual world.

In life we are accustomed to thinking either of the material or the spiritual
energy. There are so many literatures which fill our thoughts with the material
energy-newspapers, novels, etc. Our thinking, which is now absorbed in these
literatures, must be transferred to the Vedic literatures. The great sages,
therefore, have written so many Vedic literatures such as the Puranas, etc. The
Puranas are not imaginative; they are historical records. In the Caitanya-
caritamrita there is the following verse:

maya mugdha jiver nahi svatah krsna-jnan
jivera krpaya kaila krsna veda-purana

(Cc. Madhya 20.122)

The forgetful living entities or conditioned souls have forgotten their
relationship with the Supreme Lord, and they are engrossed in thinking of
material activities. Just to transfer their thinking power to the spiritual sky,
Krsna has given a great number of Vedic literatures. First He divided the
Vedas into four, then He explained them in the Puranas, and for less capable
people He wrote the Mahabharata. In the Mahabharata there is given the
Bhagavad-gTta. Then all Vedic literature is summarized in the Vedanta-sutra,
and for future guidance He gave a natural commentation on the Vedanta-sutra,
called Srimad-Bhagavatam. We must always engage our minds in reading
these Vedic literatures. Just as materialists engage their minds in reading
newspapers, magazines and so many materialistic literatures, we must transfer
our reading to these literatures which are given to us by Vyasadeva; in that
way it will be possible for us to remember the Supreme Lord at the time of
death. That is the only way suggested by the Lord, and He guarantees the
result: "There is no doubt." (Bg. 8.7)

tasmat sarvesu kalesu mam anusmara yudhya ca
mayy arpita-mano-buddhir mam evaisyasy asamsayah

"Therefore, Arjuna, you should always think of Me, and at the same time you
should continue your prescribed duty and fight. With your mind and activities
always fixed on Me, and everything engaged in Me, you will attain to Me
without any doubt."

He does not advise Arjuna to simply remember Him and give up his
occupation. No, the Lord never suggests anything impractical. In this material
world, in order to maintain the body one has to work. Human society is

divided, according to work, into four divisions of social order -brahmana,
ksatriya, vaisya, sudra. The brahmana class or intelligent class is working in
one way, the ksatriya or administrative class is working in another way, and
the mercantile class and the laborers are all tending to their specific duties. In
the human society, whether one is a laborer, merchant, warrior, administrator,
or farmer, or even if one belongs to the highest class and is a literary man, a
scientist or a theologian, he has to work in order to maintain his existence. The
Lord therefore tells Arjuna that he need not give up his occupation, but while
he is engaged in his occupation he should remember Krsna. If he doesn't
practice remembering Krsna while he is struggling for existence, then it will
not be possible for him to remember Krsna at the time of death. Lord Caitanya
also advises this. He says that one should practice remembering the Lord by
chanting the names of the Lord always. The names of the Lord and the Lord
are nondifferent. So Lord Krsna's instruction to Arjuna to "remember Me" and
Lord Caitanya's injunction to always "chant the names of Lord Krsna" are the
same instruction. There is no difference, because Krsna and Krsna's name are
nondifferent. In the absolute status there is no difference between reference
and referent. Therefore we have to practice remembering the Lord always,
twenty-four hours a day, by chanting His names and molding our life's
activities in such a way that we can remember Him always.

How is this possible? The acaryas give the following example. If a married
woman is attached to another man, or if a man has an attachment for a woman
other than his wife, then the attachment is to be considered very strong. One
with such an attachment is always thinking of the loved one. The wife who is
thinking of her lover is always thinking of meeting him, even while she is
carrying out her household chores. In fact, she carries out her household work
even more carefully so her husband will not suspect her attachment. Similarly,
we should always remember the supreme lover, Sri Krsna, and at the same
time perform our material duties very nicely. A strong sense of love is required
here. If we have a strong sense of love for the Supreme Lord, then we can
discharge our duty and at the same time remember Him. But we have to
develop that sense of love. Arjuna, for instance, was always thinking of Krsna;
he was the constant companion of Krsna, and at the same time he was a
warrior. Krsna did not advise him to give up fighting and go to the forest to
meditate. When Lord Krsna delineates the yoga system to Arjuna, Arjuna says
that the practice of this system is not possible for him.

arjuna uvaca

yo 'yam yogas tvaya proktah samyena madhusudana
etasyaham na pasyami cahcalatvat sthitirh sthiram

"Arjuna said, O Madhusudana, the system of yoga which you have
summarized appears impractical and unendurable to me, for the mind is
restless and unsteady." (Bg. 6.33)

But the Lord says:

yoginam api sarvesam mad-gatenantaratmana
sraddhavan bhajate yo mam sa meyuktatamo matah

"Of all yogis, he who always abides in Me with great faith, worshiping Me in
transcendental loving service, is most intimately united with Me in yoga, and
is the highest of all." (Bg. 6.47) So one who thinks of the Supreme Lord
always is the greatest yogi, the supermost jnam, and the greatest devotee at the
same time. The Lord further tells Arjuna that as a ksatriya he cannot give up
his fighting, but if Arjuna fights remembering Krsna, then he will be able to
remember Him at the time of death. But one must be completely surrendered
in the transcendental loving service of the Lord.

We work not with our body, actually, but with our mind and intelligence. So
if the intelligence and the mind are always engaged in the thought of the
Supreme Lord, then naturally the senses are also engaged in His service.
Superficially, at least, the activities of the senses remain the same, but the
consciousness is changed. The Bhagavad-gTta teaches one how to absorb the
mind and intelligence in the thought of the Lord. Such absorption will enable
one to transfer himself to the kingdom of the Lord. If the mind is engaged in
Krsna's service, then the senses are automatically engaged in His service. This
is the art, and this is also the secret of Bhagavad-gTta: total absorption in the
thought of Sri Krsna.

Modern man has struggled very hard to reach the moon, but he has not tried
very hard to elevate himself spiritually. If one has fifty years of life ahead of
him, he should engage that brief time in cultivating this practice of
remembering the Supreme Personality of Godhead. This practice is the
devotional process of:

sravanam kirtanam visnoh smaranam pada-sevanam
arcanam vandanam dasyam sakhyam atma-nivedanam

These nine processes, of which the easiest is sravanarh, hearing Bhagavad-
gita from the realized person, will turn one to the thought of the Supreme
Being. This will lead to niscala, remembering the Supreme Lord, and will
enable one, upon leaving the body, to attain a spiritual body which is just fit
for association with the Supreme Lord.

The Lord further says:

abhyasa-yoga-yuktena cetasa nanya-gamina
paramarh purusarh divyarh yati parthanucintayan

"By practicing this remembering, without being deviated, thinking ever of the
Supreme Godhead, one is sure to achieve the planet of the Divine, the
Supreme Personality, O son of Kuntl." (Bg. 8.8)

This is not a very difficult process. However, one must learn it from an
experienced person, from one who is already in the practice. The mind is
always flying to this and that, but one must always practice concentrating the
mind on the form of the Supreme Lord Sri Krsna or on the sound of His name.
The mind is naturally restless, going hither and thither, but it can rest in the
sound vibration of Krsna. One must thus meditate on paramarh purusarh, the
Supreme Person; and thus attain Him. The ways and the means for ultimate
realization, ultimate attainment, are stated in the Bhagavad-gTta, and the doors
of this knowledge are open for everyone. No one is barred out. All classes of
men can approach the Lord by thinking of Him, for hearing and thinking of
Him is possible for everyone.

The Lord further says:

mam hi partha vyapasritya ye 'pi syuh papa-yonayah
striyo vaisyas tatha sudras te 'pi yanti param gatim

kirn punar brahmanah punya bhakta rajarsayas tatha
anityam asukharh lokam imam prapya bhajasva mam

"O son of Prtha, anyone who will take shelter in Me, whether a woman, or a
merchant, or one born in a low family, can yet approach the supreme
destination. How much greater then are the brahmanas, the righteous, the
devotees, and saintly kings! In this miserable world, these are fixed in
devotional service to the Lord." (Bg. 9.32-33)

Human beings even in the lower statuses of life (a merchant, a woman or a

laborer) can attain the Supreme. One does not need highly developed
intelligence. The point is that anyone who accepts the principle of bhakti-
yoga and accepts the Supreme Lord as the summum bonum of life, as the
highest target, the ultimate goal, can approach the Lord in the spiritual sky. If
one adopts the principles enunciated in Bhagavad-gTta, he can make his life
perfect and make a perfect solution to all the problems of life which arise out
of the transient nature of material existence. This is the sum and substance of
the entire Bhagavad-gTta.

In conclusion, Bhagavad-gTta is a transcendental literature which one
should read very carefully. It is capable of saving one from all fear.

nehabhikrama-naso 'sti pratyavayo na vidyate
svalpam apy asya dharmasya trayate mahato bhayat

"In this endeavor there is no loss or diminution, and a little advancement on
this path can protect one from the most dangerous type of fear." (Bg. 2.40) If
one reads Bhagavad-gTta sincerely and seriously, then all of the reactions of
his past misdeeds will not react upon him. In the last portion of Bhagavad-
gTta, Lord Sri Krsna proclaims:

sarva-dharman parityajya mam ekarh saranam vraja
aham tv am sarva-papebhyo moksayisyami ma sucah

"Give up all varieties of religiousness, and just surrender unto Me; and in
return I shall protect you from all sinful reactions. Therefore, you have
nothing to fear." (Bg. 18.66) Thus the Lord takes all responsibility for one
who surrenders unto Him, and He indemnifies all the reactions of sin.

One cleanses himself daily by taking a bath in water, but one who takes his
bath only once in the sacred Ganges water of the Bhagavad-gTta cleanses
away all the dirt of material life. Because Bhagavad-gTta is spoken by the
Supreme Personality of Godhead, one need not read any other Vedic literature.
One need only attentively and regularly hear and read Bhagavad- gTta. In the
present age, mankind is so absorbed with mundane activities that it is not
possible to read all of the Vedic literatures. But this is not necessary. This one
book, Bhagavad-gTta, will suffice because it is the essence of all Vedic
literatures and because it is spoken by the Supreme Personality of Godhead. It
is said that one who drinks the water of the Ganges certainly gets salvation,
but what to speak of one who drinks the waters of Bhagavad-gTta ? GTta is the

very nectar of the Mahabharata spoken by Visnu Himself, for Lord Krsna is
the original Visnu. It is nectar emanating from the mouth of the Supreme
Personality of Godhead, and the Ganges is said to be emanating from the lotus
feet of the Lord. Of course there is no difference between the mouth and the
feet of the Supreme Lord, but in our position we can appreciate that the
Bhagavad-gTta is even more important than the Ganges.

The Bhagavad-gTta is just like a cow, and Lord Krsna, who is a cowherd
boy, is milking this cow. The milk is the essence of the Vedas, and Arjuna is
just like a calf. The wise men, the great sages and pure devotees, are to drink
the nectarean milk of Bhagavad-gTta.

In this present day, man is very eager to have one scripture, one God, one
religion, and one occupation. So let there be one common scripture for the
whole world— Bhagavad-gTta. And let there be one God only for the whole
world—Sri Krsna. And one mantra only—Hare Krsna, Hare Krsna, Krsna
Krsna, Hare Hare/ Hare Rama, Hare Rama, Rama Rama, Hare Hare. And let
there be one work only—the service of the Supreme Personality of Godhead.

THE DISCIPLIC SUCCESSION

Evarh parampara-praptam imam rajarsayo viduh. ( Bhagavad-gita , 4.2)
This Bhagavad-gTta As It Is is received through this disciplic succession:

1) Krsna, 2) Brahma, 3) Narada, 4) Vyasa, 5) Madhva, 6) Padmanabha, 7)
Nrhari, 8) Madhava, 9) Aksobhya, 10) Jaya Tirtha, 11) Jnanasindhu, 12)
Dayanidhi, 13) Vidyanidhi, 14) Rajendra, 15) Jayadharma, 16) Purusottama,
17) Brahmanya Tirtha, 18) Vyasa Tirtha, 19) Laksmlpati, 20) Madhavendra
Purl, 21) Isvara Purl, (Nityananda, Advaita), 22) Lord Caitanya, 23) Rupa,
(Svarupa, Sanatana), 24) Raghunatha, JIva, 25) Krsnadasa, 26) Narottama, 27)
Visvanatha, 28) (Baladeva) Jagannatha, 29) Bhaktivinoda, 30) Gaurakisora,
31) Bhaktisiddhanta Sarasvatl, 32) Bhaktivedanta Swami Prabhupada.

CHAPTER ONE

Observing the Armies on the
Battlefield of Kuruksetra

TEXT 1
ddM I

dd^dl MrHd : I

d IH+I: mu^dl^d Rhd$dd II? II

dhrtarastra uvaca
dharma-ksetre kuru-ksetre

samaveta yuyutsavah
mamakah pandavas caiva
kim akurvata sanjaya

dhrtarastrah —King Dhrtarastra; uvaca —said; dharma-ksetre —in the place
of pilgrimage; kuru-ksetre —in the place named Kuruksetra; samavetah —
assembled; yuyutsavah —desiring to fight; mamakah —my party (sons);
pandavah —the sons of Pandu; ca —and; eva-certainly; kim —what; akurvata
— did they do; sanjaya —O Sanjaya.

TRANSLATION

Dhrtarastra said: O Sanjaya, after assembling in the place of
pilgrimage at Kuruksetra, what did my sons and the sons of Pandu do,
being desirous to fight?

PURPORT

Bhagavad-gTta is the widely read theistic science summarized in the GTta-
mahatmya (Glorification of the Gita). There it says that one should read
Bhagavad-gTta very scrutinizingly with the help of a person who is a devotee
of Sri Krsna and try to understand it without personally motivated
interpretations. The example of clear understanding is there in the Bhagavad-
gTta itself, in the way the teaching is understood by Arjuna, who heard the
GTta directly from the Lord. If someone is fortunate enough to understand
Bhagavad-gTta in that line of disciplic succession, without motivated
interpretation, then he surpasses all studies of Vedic wisdom, and all scriptures
of the world. One will find in the Bhagavad-gTta all that is contained in other
scriptures, but the reader will also find things which are not to be found
elsewhere. That is the specific standard of the GTta. It is the perfect theistic
science because it is directly spoken by the Supreme Personality of Godhead,
Lord Sri Krsna.

The topics discussed by Dhrtarastra and Sanjaya, as described in the
Mahabharata, form the basic principle for this great philosophy. It is
understood that this philosophy evolved on the Battlefield of Kuruksetra,
which is a sacred place of pilgrimage from the immemorial time of the Vedic
age. It was spoken by the Lord when He was present personally on this planet

for the guidance of mankind.

The word dharma-ksetra (a place where religious rituals are performed) is
significant because, on the Battlefield of Kuruksetra, the Supreme Personality
of Godhead was present on the side of Arjuna. Dhrtarastra, the father of the
Kurus, was highly doubtful about the possibility of his sons' ultimate victory.
In his doubt, he inquired from his secretary Sanjaya, "What did my sons and
the sons of Pandu do?" He was confident that both his sons and the sons of his
younger brother Pandu were assembled in that Field of Kuruksetra for a
determined engagement of the war. Still, his inquiry is significant. He did not
want a compromise between the cousins and brothers, and he wanted to be
sure of the fate of his sons on the battlefield. Because the battle was arranged
to be fought at Kuruksetra, which is mentioned elsewhere in the Vedas as a
place of worship—even for the denizens of heaven—Dhrtarastra became very
fearful about the influence of the holy place on the outcome of the battle. He
knew very well that this would influence Arjuna and the sons of Pandu
favorably, because by nature they were all virtuous. Sanjaya was a student of
Vyasa, and therefore, by the mercy of Vyasa, Sanjaya was able to envision the
Battlefield of Kuruksetra even while he was in the room of Dhrtarastra. And
so, Dhrtarastra asked him about the situation on the battlefield.

Both the Pandavas and the sons of Dhrtarastra belong to the same family,
but Dhrtarastra's mind is disclosed herein. He deliberately claimed only his
sons as Kurus, and he separated the sons of Pandu from the family heritage.
One can thus understand the specific position of Dhrtarastra in his relationship
with his nephews, the sons of Pandu. As in the paddy field the unnecessary
plants are taken out, so it is expected from the very beginning of these topics
that in the religious field of Kuruksetra where the father of religion, Sri Krsna,
was present, the unwanted plants like Dhrtarastra's son Duryodhana and others
would be wiped out and the thoroughly religious persons, headed by
Yudhisthira, would be established by the Lord. This is the significance of the
words dharma-ksetre and kuru- ksetre, apart from their historical and Vedic
importance.

TEXT 2

dc|M I

TMT IR H

sanjaya uvaca
drstva tu pandavamkarh

vyudham duryodhanas tada
acaryam upasangamya
raja vacanam abravit

sanjayah —Sanjaya; uvaca —said; drstva —after seeing; tu —but; pandava-
arukam —the soldiers of the Pandavas; vyudham —arranged in military
phalanx; duryodhanah —King Duryodhana; tada —at that time; acaryam — the
teacher; upasangamya —approaching nearby; raja —the king; vacanam —
words; abravit —spoke.

TRANSLATION

Sanjaya said: O King, after looking over the army gathered by the sons
of Pandu, King Duryodhana went to his teacher and began to speak the
following words:

PURPORT

Dhrtarastra was blind from birth. Unfortunately, he was also bereft of
spiritual vision. He knew very well that his sons were equally blind in the
matter of religion, and he was sure that they could never reach an
understanding with the Pandavas, who were all pious since birth. Still he was
doubtful about the influence of the place of pilgrimage, and Sanjaya could
understand his motive in asking about the situation on the battlefield. He
wanted, therefore, to encourage the despondent King, and thus he warned him
that his sons were not going to make any sort of compromise under the
influence of the holy place. Sanjaya therefore informed the King that his son,
Duryodhana, after seeing the military force of the Pandavas, at once went to
the commander-in-chief, Dronacarya, to inform him of the real position.
Although Duryodhana is mentioned as the king, he still had to go to the
commander on account of the seriousness of the situation. He was therefore
quite fit to be a politician. But Duryodhana's diplomatic veneer could not
disguise the fear he felt when he saw the military arrangement of the
Pandavas.

TEXT 3

M^di M|U|M<|U|HMl4 I

^rp^u, 4 twr 113 ii

pasyaitam pandu-putranam
acarya mahatfm camum
vyudham drupada-putrena
tava sisyena dhimata

pasya —behold; etam —this; pandu-putranam —of the sons of Pandu; acarya
—0 teacher; mahatim —great; camum —military force; vyudham —arranged;
drupada-putrena —by the son of Drupada; tava —your; sisyena — disciple;
dhimata —very intelligent.

TRANSLATION

O my teacher, behold the great army of the sons of Pandu, so expertly
arranged by your intelligent disciple, the son of Drupada.

PURPORT

Duryodhana, a great diplomat, wanted to point out the defects of
Dronacarya, the great brahmana commander-in-chief. Dronacarya had some
political quarrel with King Drupada, the father of Draupadi, who was Arjuna's
wife. As a result of this quarrel, Drupada performed a great sacrifice, by
which he received the benediction of having a son who would be able to kill
Dronacarya. Dronacarya knew this perfectly well, and yet, as a liberal
brahmana, he did not hesitate to impart all his military secrets when the son of
Drupada, Dhrstadyumna, was entrusted to him for military education. Now, on
the Battlefield of Kuruksetra, Dhrstadyumna took the side of the Pandavas,
and it was he who arranged for their military phalanx, after having learned the
art from Dronacarya. Duryodhana pointed out this mistake of Dronacarya's so
that he might be alert and uncompromising in the fighting. By this he wanted
to point out also that he should not be similarly lenient in battle against the
Pandavas, who were also Dronacarya's affectionate students. Arjuna,

especially, was his most affectionate and brilliant student. Duryodhana also
warned that such leniency in the fight would lead to defeat.

TEXT 4

atra sura mahesvasa
bhimarjuna-sama yudhi
yuyudhd.no viratas ca

drupadas ca maha-rathah

atra —here; surah —heroes; mahesvasah —mighty bowmen; bhfma-arjuna —
Bhlma and Arjuna; samah —equal; yudhi —in the fight; yuyudhanah —
Yuyudhana; viratah —Virata; ca —also; drupadah —Drupada; ca —also;
maharathah —great fighter.

TRANSLATION

Here in this army there are many heroic bowmen equal in fighting to
Bhlma and Arjuna; there are also great fighters like Yuyudhana, Virata
and Drupada.

PURPORT

Even though Dhrstadyumna was not a very important obstacle in the face of
Dronacarya's very great power in the military art, there were many others who
were the cause of fear. They are mentioned by Duryodhana as great stumbling
blocks on the path of victory because each and every one of them was as
formidable as Bhlma and Arjuna. He knew the strength of Bhlma and Arjuna,
and thus he compared the others with them.

TEXT 5

*K^M: II* II

dhrstaketus cekitanah
kasirajas ca viryavan
purujit kuntibhojas ca

saibyas ca nara-pungavah

dhrstaketuh —Dhrstaketu; cekitanah —Cekitana; kasirajah —Kasiraja; ca —
also; viryavan —very powerful; purujit —Purujit; kuntibhojah —Kuntibhoja; ca
—and; saibyah —Saibya; ca —and; nara-pungavah —heroes in human society.

TRANSLATION

There are also great, heroic, powerful fighters like Dhrstaketu,
Cekitana, Kasiraja, Purujit, Kuntibhoja and Saibya.

TEXT 6

RHRIti SrFftaRR <M*IH I

TVT: 11^ II

yudhamanyus ca vikranta
uttamaujas ca viryavan
saubhadro draupadeyas ca
sarva eva maha-rathah

yudhamanyuh —Yudhamanyu; ca —and; vikrantah —mighty; uttamaujah —
Uttamauja; ca —and; viryavan —very powerful; saubhadrah —the son of
Subhadra; draupadeyah —the sons of DraupadI; ca —and; sarve —all; eva —
certainly; maha-rathah —great chariot fighters.

TRANSLATION

There are the mighty Yudhamanyu, the very powerful Uttamauja, the
son of Subhadra and the sons of DraupadI. All these warriors are great
chariot fighters.

TEXT 7

f RlP^INil ^cnf^T^^jTtrR I

IIV9 II

asmakam tu visista ye
tan nibodha dvijottama
nayaka mama sainyasya

samjhartham tan bravfmi te

asmakam —our; tu —but; visistah —especially powerful; ye—those; tan —
them; nibodha —just take note, be informed; dvijottama —the best of the
brahmanas; nayakah —captains; mama —my; sainyasya —of the soldiers;
samjha-artham —for information; tan —them; bravfmi —I am speaking; te —
your.

TRANSLATION

O best of the brahmanas, for your information, let me tell you about
the captains who are especially qualified to lead my military force.

TEXT 8

\K II

bhavan bhfsmas ca karnas ca
krpas ca samitihjayah
asvatthama vikarnas ca
saumadattis tathaiva ca

bhavan —yourself; bhfsmah —Grandfather Bhlsma; ca —also; karnah —
Kama; ca —and; krpah —Krpa; ca —and; samitihjayah —always victorious in
battle; asvatthama —Asvatthama; vikarnah —Vikarna; ca —as well as;
saumadattih —the son of Somadatta; tatha —and as; eva —certainly; ca —and.

TRANSLATION

There are personalities like yourself, Bhlsma, Karna, Krpa,
Asvatthama, Vikarna and the son of Somadatta called Bhurisrava, who
are always victorious in battle.

PURPORT

Duryodhana mentioned the exceptional heroes in the battle, all of whom are
ever-victorious. Vikarna is the brother of Duryodhana, Asvatthama is the son
of Dronacarya, and Saumadatti, or Bhurisrava, is the son of the King of the
BahlXkas. Kama is the half brother of Arjuna, as he was born of KuntI before
her marriage with King Pandu. Krpacarya married the twin sister of
Dronacarya.

TEXT 9

\\\ II

anye ca bahavah sura
mad-arthe tyakta-jivitah
nana-sastra-praharanah
sarve yuddha-visaradah

anye —many others; ca —also; bahavah —in great numbers; surah-heroes;
mad-arthe-for my sake; tyakta-jivitah —prepared to risk life; nana —many;
sastra-weapons; praharanah —equipped with; sarve —all of them; yuddha —
battle; visaradah —experienced in military science.

TRANSLATION

There are many other heroes who are prepared to lay down their lives
for my sake. All of them are well equipped with different kinds of
weapons, and all are experienced in military science.

PURPORT

As far as the others are concerned-like Jayadratha, Krtavarma, Salya, etc-
all are determined to lay down their lives for Duryodhana's sake. In other
words, it is already concluded that all of them would die in the Battle of
Kuruksetra for joining the party of the sinful Duryodhana. Duryodhana was,
of course, confident of his victory on account of the above-mentioned
combined strength of his friends.

TEXT 10

31'Ril'd I

'Ril'd r^K^i ll?o ||

aparyaptam tad asmakam
balam bhismabhiraksitam
paryaptam tv idam etesam
balam bhimabhiraksitam

aparyaptam —immeasurable; tat —that; asmakam —of ours; balam —
strength; bhlsma —by Grandfather Bhlsma; abhiraksitam —perfectly protected;
paryaptam —limited; tu —but; idam —all these; etesam —of the Pandavas;
balam —strength; bhima —by Bhlma; abhiraksitam —carefully protected.

TRANSLATION

Our strength is immeasurable, and we are perfectly protected by
Grandfather Bhlsma, whereas the strength of the Pandavas, carefully
protected by Bhlma, is limited.

PURPORT

Herein an estimation of comparative strength is made by Duryodhana. He
thinks that the strength of his armed forces is immeasurable, being specifically
protected by the most experienced general, Grandfather Bhlsma. On the other

hand, the forces of the Pandavas are limited, being protected by a less
experienced general, Bhlma, who is like a fig in the presence of Bhlsma.
Duryodhana was always envious of Bhlma because he knew perfectly well
that if he should die at all, he would only be killed by Bhlma. But at the same
time, he was confident of his victory on account of the presence of Bhlsma,
who was a far superior general. His conclusion that he would come out of the
battle victorious was well ascertained.

TEXT 11

T mi *1^1^101: I

ayanesu ca sarvesu

yatha-bhagam avasthitah
bhismam evabhiraksantu
bhavantah sarva eva hi

ayanesu —in the strategic points; ca —also; sarvesu —everywhere;
yathabhagam —as they are differently arranged; avasthitah —situated;
bhismam — unto Grandfather Bhlsma; eva —certainly; abhiraksantu —support
may be given; bhavantah —all of you; sarve —respectively; eva —certainly; hi
—and exactly.

TRANSLATION

Now all of you must give full support to Grandfather Bhlsma, standing
at your respective strategic points in the phalanx of the army.

PURPORT

Duryodhana, after praising the prowess of Bhlsma, further considered that
others might think that they had been considered less important, so in his
usual diplomatic way, he tried to adjust the situation in the above words. He
emphasized that Bhlsmadeva was undoubtedly the greatest hero, but he was
an old man, so everyone must especially think of his protection from all sides.

He might become engaged in the fight, and the enemy might take advantage
of his full engagement on one side. Therefore, it was important that other
heroes would not leave their strategic positions and allow the enemy to break
the phalanx. Duryodhana clearly felt that the victory of the Kurus depended on
the presence of Bhlsmadeva. He was confident of the full support of
Bhlsmadeva and Dronacarya in the battle because he well knew that they did
not even speak a word when Arjuna's wife Draupadi, in her helpless condition,
had appealed to them for justice while she was being forced to strip naked in
the presence of all the great generals in the assembly. Although he knew that
the two generals had some sort of affection for the Pandavas, he hoped that all
such affection would now be completely given up by them, as was customary
during the gambling performances.

TEXT 12

11^ II

tasya sanjanayan harsam
kuru-vrddhah pitamahah
simha-nadam vinadyoccaih

sahkham dadhmau pratapavan

tasya —his; sanjanayan —increasing; harsam —cheerfulness; kuru-vrddhah
—the grandsire of the Kuru dynasty (Bhlsma); pitamahah —the grandfather;
simha-nadam —roaring sound, like a lion; vinadya —vibrating; uccaih —very
loudly; sahkham —conchshell; dadhmau —blew; pratapavan —the valiant.

TRANSLATION

Then Bhlsma, the great valiant grandsire of the Kuru dynasty, the
grandfather of the fighters, blew his conchshell very loudly like the sound
of a lion, giving Duryodhana joy.

PURPORT

The grandsire of the Kuru dynasty could understand the inner meaning of
the heart of his grandson Duryodhana, and out of his natural compassion for
him he tried to cheer him by blowing his conchshell very loudly, befitting his
position as a lion. Indirectly, by the symbolism of the conchshell, he informed
his depressed grandson Duryodhana that he had no chance of victory in the
battle, because the Supreme Lord Krsna was on the other side. But still, it was
his duty to conduct the fight, and no pains would be spared in that connection.

TEXT 13

cRT: I

^dl^^l-d SW ll?3 II

tatah sahkhas ca bheryas ca
panavanaka-gomukhah
sahasaivabhyahanyanta
sa sabdas tumulo 'bhavat

tatah —thereafter; sahkhah —conchshells; ca —also; bheryah —bugles; ca —
and; panava-anaka —trumpets and drums; go-mukhah —horns; sahasa —all of
a sudden; eva —certainly; abhyahanyanta —being simultaneously sounded; sab
—that; sabdah —combined sound; tumulah —tumultuous; abhavat —became.

TRANSLATION

After that, the conchshells, bugles, trumpets, drums and horns were all
suddenly sounded, and the combined sound was tumultuous.

TEXT 14

cRT: I

*TPRT: Miu^^ci Roifi ll$v II

tatah svetair hay air yukte
mahati syandane sthitau
madhavah pandavas caiva

divyau sankhau pradadhmatuh

tatah —thereafter; svetaih —by white; hayaih —horses; yukte —being yoked
with; mahati —in the great; syandane —chariot; sthitau —so situated; madhavah
—Krsna (the husband of the goddess of fortune); pandavah — Arjuna (the son
of Pandu); ca —also; eva —certainly; divyau —transcendental; sankhau
—conchshells; pradadhmatuh —sounded.

TRANSLATION

On the other side, both Lord Krsna and Arjuna, stationed on a great
chariot drawn by white horses, sounded their transcendental conchshells.

PURPORT

In contrast with the conchshell blown by Bhlsmadeva, the conchshells in
the hands of Krsna and Arjuna are described as transcendental. The sounding
of the transcendental conchshells indicated that there was no hope of victory
for the other side because Krsna was on the side of the Pandavas. Jay as tu
pandu-putranam yesarh pakse janardanah. Victory is always with persons like
the sons of Pandu because Lord Krsna is associated with them. And whenever
and wherever the Lord is present, the goddess of fortune is also there because
the goddess of fortune never lives alone without her husband. Therefore,
victory and fortune were awaiting Arjuna, as indicated by the transcendental
sound produced by the conchshell of Visnu, or Lord Krsna. Besides that, the
chariot on which both the friends were seated was donated by Agni (the fire-
god) to Arjuna, and this indicated that this chariot was capable of conquering
all sides, wherever it was drawn over the three worlds.

TEXT 15

I

ll^if II

pahcajanyam hrsfkeso

devadattarh dhanahjayah

paundram dadhmau maha-sahkharh
bhima-karma vrkodarah

pahcajanyam —the conchshell named Pancajanya; hrsikesah —Hrslkesa
(Krsna, the Lord who directs the senses of the devotees); devadattam —the
conchshell named Devadatta; dhanahjayah —Dhananjaya (Arjuna, the winner
of wealth); paundram —the conch named Paundram; dadhmau — blew; maha-
sahkham —the terrific conchshell; bhima-karma —one who performs
Herculean tasks; vrkodarah —the voracious eater (Bhlma).

TRANSLATION

Then, Lord Krsna blew His conchshell, called Pancajanya; Arjuna
blew his, the Devadatta; and Bhlma, the voracious eater and performer of
Herculean tasks, blew his terrific conchshell called Paundram.

PURPORT

Lord Krsna is referred to as Hrslkesa in this verse because He is the owner
of all senses. The living entities are part and parcel of Him, and, therefore, the
senses of the living entities are also part and parcel of His senses. The
impersonalists cannot account for the senses of the living entities, and
therefore they are always anxious to describe all living entities as sense-less,
or impersonal. The Lord, situated in the hearts of all living entities, directs
their senses. But, He directs in terms of the surrender of the living entity, and
in the case of a pure devotee He directly controls the senses. Here on the
Battlefield of Kuruksetra the Lord directly controls the transcendental senses
of Arjuna, and thus His particular name of Hrslkesa. The Lord has different
names according to His different activities. For example, His name is
Madhusudana because He killed the demon of the name Madhu; His name is
Govinda because He gives pleasure to the cows and to the senses; His name is
Vasudeva because He appeared as the son of Vasudeva; His name is Devakl-
nandana because He accepted DevakI as His mother; His name is Yasoda-
nandana because He awarded His childhood pastimes to Yasoda at Vrndavana;
His name is Partha-sarathi because He worked as charioteer of His friend
Arjuna. Similarly, His name is Hrslkesa because He gave direction to Arjuna
on the Battlefield of Kuruksetra.

Arjuna is referred to as Dhananjaya in this verse because he helped his elder
brother in fetching wealth when it was required by the King to make
expenditures for different sacrifices. Similarly, Bhlma is known as Vrkodara
because he could eat as voraciously as he could perform Herculean tasks, such
as killing the demon Hidimba. So, the particular types of conchshell blown by
the different personalities on the side of the Pandavas, beginning with the
Lord's, were all very encouraging to the fighting soldiers. On the other side
there were no such credits, nor the presence of Lord Krsna, the supreme
director, nor that of the goddess of fortune. So, they were predestined to lose
the battle-and that was the message announced by the sounds of the
conchshells.

TEXTS 16-18

SFRffei <MI I

JT^T: y ^^01M^11^ II
cbl^JH I

RKIdAM >Hlc^R»^^IIH<lRid : ll$vs II

^pT^p^ 11^ II

anantavijayam raja

kuntf-putro yudhisthirah
nakulah sahadevas ca
sughosa-manipuspakau
kasyas ca paramesvasah
sikhandT ca maha-rathah
dhrstadyumno viratas ca
satyakis caparajitah
drupado draupadeyas ca
sarvasah prthivT-pate
saubhadras ca maha-bahuh

sahkhan dadhmuh prthak prthak

anantavijayam —the conch named Anantavijaya; raja —the king; kuntT-
putrah —the son of KuntI; yudhisthirah —Yudhisthira; nakulah —Nakula;
sahadevah —Sahadeva; ca —and; sughosa-manipuspakau —the conches

named Sughosa and Manipuspaka; kasyah —the King of KasI (Varanasi); ca —
and; paramesvasah —the great archer; sikhandl —Sikhandl; ca —also; maha-
rathah —one who can fight alone against thousands; dhrstadyumnah —
Dhrstadyumna (the son of King Drupada); viratah —Virata (the prince who
gave shelter to the Pandavas while they were in disguise); ca —also; satyakih
—Satyaki (the same as Yuyudhana, the charioteer of Lord Krsna); ca —and;
aparajitah —who were never vanquished before; drupadah —Drupada, the
King of Pancala; draupadeyah —the sons of Draupadi; ca —also; sarvasah —
all; prthivT-pate —O King; saubhadrah —the son of Subhadra (Abhimanyu);
ca —also; maha-bahuh —greatly armed; sahkhan —conchshells; dadhmuh —
blew; prthak prthak —each separately.

TRANSLATION

King Yudhisthira, the son of KuntI, blew his conchshell, the
Anantavijaya, and Nakula and Sahadeva blew the Sughosa and
Manipuspaka. That great archer the King of KasI, the great fighter
Sikhandl, Dhrstadyumna, Virata and the unconquerable Satyaki,
Drupada, the sons of Draupadi, and the others, O King, such as the son of
Subhadra, greatly armed, all blew their respective conchshells.

PURPORT

Sanjaya informed King Dhrtarastra very tactfully that his unwise policy of
deceiving the sons of Pandu and endeavoring to enthrone his own sons on the
seat of the kingdom was not very laudable. The signs already clearly indicated
that the whole Kuru dynasty would be killed in that great battle. Beginning
with the grandsire, Bhlsma, down to the grandsons like Abhimanyu and
others-including kings from many states of the world —all were present there,
and all were doomed. The whole catastrophe was due to King Dhrtarastra,
because he encouraged the policy followed by his sons.

TEXT 19

sa ghoso dhartarastranam
hrdayani vyadarayat
nabhas ca prthivfrh caiva
tumulo 'bhyanunadayan

sah —that; ghosah —vibration; dhartarastranam —of the sons of Dhrtarastra;
hrdayani —hearts; vyadarayat —shattered; nabhah —the sky; ca —also;
prthivim —the surface of the earth; ca —also; eva —certainly; tumulah —
uproarious; abhyanunadayan —by resounding.

TRANSLATION

The blowing of these different conchshells became uproarious, and
thus, vibrating both in the sky and on the earth, it shattered the hearts of
the sons of Dhrtarastra.

PURPORT

When Bhlsma and the others on the side of Duryodhana blew their
respective conchshells, there was no heart-breaking on the part of the
Pandavas. Such occurrences are not mentioned, but in this particular verse it is
mentioned that the hearts of the sons of Dhrtarastra were shattered by the
sounds vibrated by the Pandavas' party. This is due to the Pandavas and their
confidence in Lord Krsna. One who takes shelter of the Supreme Lord has
nothing to fear, even in the midst of the greatest calamity.

TEXT 20

atha vyavasthitan drstva

dhartarastran kapi-dhvajah
pravrtte sastra-sampate

dhanur udyamya pandavah

hrsikesam tada vakyam
idam aha mahi-pate

atha —thereupon; v yavasthitan —situated; drstva —looking on;

dhartarastran —the sons of Dhrtarastra; kapi-dhvajah —one whose flag is
marked with Hanuman; pravrtte —while about to be engaged; sastra-sampate
—the arrows released; dhanuh —bow; udyamya —after taking up; pandavah —
the son of Pandu (Arjuna); hrsikesam —unto Lord Krsna; tada —at that time;
vakyam —words; idam —these; aha —said; mahi-pate —O King.

TRANSLATION

O King, at that time Arjuna, the son of Pandu, who was seated in his
chariot, his flag marked with Hanuman, took up his bow and prepared to
shoot his arrows, looking at the sons of Dhrtarastra. O King, Arjuna then
spoke to Hrslkesa [Krsna] these words:

PURPORT

The battle was just about to begin. It is understood from the above
statement that the sons of Dhrtarastra were more or less disheartened by the
unexpected arrangement of military force by the Pandavas, who were guided
by the direct instructions of Lord Krsna on the battlefield. The emblem of
Hanuman on the flag of Arjuna is another sign of victory because Hanuman
cooperated with Lord Rama in the battle between Rama and Ravana, and Lord
Rama emerged victorious. Now both Rama and Hanuman were present on the
chariot of Arjuna to help him. Lord Krsna is Rama Himself, and wherever
Lord Rama is, His eternal servitor Hanuman and His eternal consort Slta, the
goddess of fortune, are present. Therefore, Arjuna had no cause to fear any
enemies whatsoever. And above all, the Lord of the senses, Lord Krsna, was
personally present to give him direction. Thus, all good counsel was available
to Arjuna in the matter of executing the battle. In such auspicious conditions,
arranged by the Lord for His eternal devotee, lay the signs of assured victory.

TEXTS 21-22

d c|N 1

WPTTWIR$ II

^N^dirH^^^^4+HM^R^IdK I
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arjuna uvaca
senayor ubhayor madhye
ratharh sthapaya me 'cyuta
yavad etan nirikse 'ham
yoddhu-kaman avasthitan
kair maya saha yoddhavyam
asmin rana-samudyame

arjunah —Arjuna; uvaca —said; senayoh —of the armies; ubhayoh —of both
the parties; madhye —in between them; ratham —the chariot; sthapaya —
please keep; me —my; acyuta —0 infallible one; yavat —as long as; etan — all
these; nirikse —may look; aham —I; yoddhu-kaman —desiring to fight;
avasthitan —arrayed on the battlefield; kaih —with whom; maya —by me; saha
—with; yoddhavyam —to fight with; asmin —in this; rana —strife; samudyame
—in the attempt.

TRANSLATION

Arjuna said: O infallible one, please draw my chariot between the two
armies so that I may see who is present here, who is desirous of fighting,
and with whom I must contend in this great battle attempt.

PURPORT

Although Lord Krsna is the Supreme Personality of Godhead, out of His
causeless mercy He was engaged in the service of His friend. He never fails in
His affection for His devotees, and thus He is addressed herein as infallible.
As charioteer, He had to carry out the orders of Arjuna, and since He did not
hesitate to do so, He is addressed as infallible. Although He had accepted the
position of a charioteer for His devotee, His supreme position was not
challenged. In all circumstances, He is the Supreme Personality of Godhead,
Hrslkesa, the Lord of the total senses. The relationship between the Lord and

His servitor is very sweet and transcendental. The servitor is always ready to
render a service to the Lord, and, similarly, the Lord is always seeking an
opportunity to render some service to the devotee. He takes greater pleasure in
His pure devotee's assuming the advantageous postion of ordering Him than
He does in being the giver of orders. As master, everyone is under His orders,
and no one is above Him to order Him. But when he finds that a pure devotee
is ordering Him, He obtains transcendental pleasure, although He is the
infallible master of all circumstances.

As a pure devotee of the Lord, Arjuna had no desire to fight with his
cousins and brothers, but he was forced to come onto the battlefield by the
obstinacy of Duryodhana, who was never agreeable to any peaceful
negotiation. Therefore, he was very anxious to see who the leading persons
present on the battlefield were. Although there was no question of a
peacemaking endeavor on the battlefield, he wanted to see them again, and to
see how much they were bent upon demanding an unwanted war.

TEXT 23

Nl^kl^dWi IR3 II

yotsyamanan avekse 'ham
ya ete 'tra samagatah
dhartarastrasya durbuddher
yuddhe priya-cikTrsavah

yotsyamanan —those who will be fighting; avekse —let me see; aham —I; ye
—who; ete —those; atra —here; samagatah —assembled; dhartarastrasya — the
son of Dhrtarastra; durbuddheh —evil-minded; yuddhe —in the fight; priya
—well; cikfrsavah —wishing.

TRANSLATION

Let me see those who have come here to fight, wishing to please the
evil-minded son of Dhrtarastra.

PURPORT

It was an open secret that Duryodhana wanted to usurp the kingdom of the
Pandavas by evil plans, in collaboration with his father, Dhrtarastra.
Therefore, all persons who had joined the side of Duryodhana must have been
birds of the same feather. Arjuna wanted to see them in the battlefield before
the fight was begun, just to learn who they were, but he had no intention of
proposing peace negotiations with them. It was also a fact that he wanted to
see them to make an estimate of the strength which he had to face, although he
was quite confident of victory because Krsna was sitting by his side.

TEXT 24

tJdHdril HTTcT I

£|h5) ^4)4^ P1IhR1c 4I Tsil'd’H’H, IR* II

sanjaya uvaca
evam ukto hrsTkeso
gudakesena bharata
senayor ubhayor madhye
sthapayitva rathottamam

sahjayah —Sanjaya; uvaca —said; evam —thus; uktah —addressed; hrsTkesah
—Lord Krsna; gudakesena —by Arjuna; bharata —O descendant of Bharata;
senayoh —of armies; ubhayoh —of both; madhye —in the midst of; sthapayitva
—by placing; rathottamam —the finest chariot.

TRANSLATION

Sanjaya said: O descendant of Bharata, being thus addressed by
Arjuna, Lord Krsna drew up the fine chariot in the midst of the armies of
both parties.

PURPORT

In this verse Arjuna is referred to as Gudakesa. Gudaka means sleep, and

one who conquers sleep is called gudakesa. Sleep also means ignorance. So
Arjuna conquered both sleep and ignorance because of his friendship with
Krsna. As a great devotee of Krsna, he could not forget Krsna even for a
moment, because that is the nature of a devotee. Either in waking or in sleep, a
devotee of the Lord can never be free from thinking of Krsna's name, form,
quality and pastimes. Thus a devotee of Krsna can conquer both sleep and
ignorance simply by thinking of Krsna constantly. This is called Krsna
consciousness, or samadhi. As Hrslkesa, or the director of the senses and mind
of every living entity, Krsna could understand Arjuna's purpose in placing the
chariot in the midst of the armies. Thus He did so, and spoke as follows.

TEXT 25

IRK II

bhisma-drona-pramukhatah
sarvesam ca mahiksitam
uvaca partha pasyaitan
samavetan kurun id

bhisma —Grandfather Bhisma; drona —the teacher Drona; pramukhatah —
in the front of; sarvesam —all; ca —also; mahiksitam —chiefs of the world;
uvaca —said; partha —O Partha (son of Prtha); pasya —just behold; etan —all
of them; samavetan —assembled; kurun —all the members of the Kuru
dynasty; id —thus.

TRANSLATION

In the presence of Bhlsma, Drona and all other chieftains of the world,
Hrslkesa, the Lord, said. Just behold, Partha, all the Kurus who are
assembled here.

PURPORT

As the Supersoul of all living entities, Lord Krsna could understand what

was going on in the mind of Arjuna. The use of the word Hrslkesa in this
connection indicates that He knew everything. And the word Partha, or the
son of KuntI or Prtha, is also similarly significant in reference to Arjuna. As a
friend, He wanted to inform Arjuna that because Arjuna was the son of Prtha,
the sister of His own father Vasudeva, He had agreed to be the charioteer of
Arjuna. Now what did Krsna mean when He told Arjuna to "behold the
Kurus"? Did Arjuna want to stop there and not fight? Krsna never expected
such things from the son of His aunt Prtha. The mind of Arjuna was thus
predicated by the Lord in friendly joking.

TEXT 26

dd^H^lc^dMI*h fWFTfFT I

I-+KI^dfl-Mldfl $\ fd*TT I
M\ IR$ II

tatrapasyat sthitan parthah
pitfn atha pitamahan
acaryan matulan bhratfn

putran pautran sakhfms tatha
svasuran suhrdas caiva
senayor ubhayor api

tatra —there; apasyat —he could see; sthitan —standing; parthah —Arjuna;
pitfn —fathers; atha —also; pitamahan —grandfathers; acaryan —teachers;
matulan —maternal uncles; bhratfn —brothers; putran —sons; pautran
—grandsons; sakhm —friends; tatha —too, svasuran —fathers-in-law; suhrdah
—wellwishers; ca —also; eva —certainly; senayoh —of the armies; ubhayoh
—of both parties; api —including.

TRANSLATION

There Arjuna could see, within the midst of the armies of both parties,
his fathers, grandfathers, teachers, maternal uncles, brothers, sons,
grandsons, friends, and also his father-in-law and well-wishers—all
present there.

PURPORT

On the battlefield Arjuna could see all kinds of relatives. He could see
persons like Bhurisrava, who were his father's contemporaries, grandfathers
Bhlsma and Somadatta, teachers like Dronacarya and Krpacarya, maternal
uncles like Salya and Sakuni, brothers like Duryodhana, sons like Laksmana,
friends like Asvatthama, well-wishers like Krtavarma, etc. He could see also
the armies which contained many of his friends.

TEXT 27

fWHH-UldVil Iddl<d IRVs II

tan samfksya sa kaunteyah
sarvan bandhun avasthitan
krpaya parayavisto
visfdann idam abravft

tan —all of them; samfksya —after seeing; sah —he; kaunteyah —the son of
KuntI; sarvan —all kinds of; bandhun —relatives; avasthitan —situated; krpaya
—by compassion; par ay a —of a high grade; avistah —overwhelmed by;
visfdan —while lamenting; idam —thus; abravit —spoke.

TRANSLATION

When the son of KuntI, Arjuna, saw all these different grades of friends
and relatives, he became overwhelmed with compassion and spoke thus:

TEXT 28

44h |

tftehd HH ^ THK^fd IRq II

arjuna uvaca

drstvemam svajanam krsna
yuyutsum samupasthitam
sidanti mama gatrani
mukham ca parisusyati

arjunah —Arjuna; uvaca —said; drstva —after seeing; imam —all these;
svajanam —kinsmen; krsna —O Krsna; yuyutsum —all in fighting spirit;
samupasthitam —all present; sidanti —quivering; mama —my; gatrani —limbs
of the body; mukham —mouth; ca —also; parisusyati —drying up.

TRANSLATION

Arjuna said: My dear Krsna, seeing my friends and relatives present
before me in such a fighting spirit, I feel the limbs of my body quivering
and my mouth drying up.

PURPORT

Any man who has genuine devotion to the Lord has all the good qualities
which are found in godly persons or in the demigods, whereas the nondevotee,
however advanced he may be in material qualifications by education and
culture, lacks in godly qualities. As such, Arjuna, just after seeing his
kinsmen, friends and relatives on the battlefield, was at once overwhelmed by
compassion for them who had so decided to fight amongst themselves. As far
as his soldiers were concerned, he was sympathetic from the beginning, but he
felt compassion even for the soldiers of the opposite party, foreseeing their
imminent death. And so thinking, the limbs of his body began to quiver, and
his mouth became dry. He was more or less astonished to see their fighting
spirit. Practically the whole community, all blood relatives of Arjuna, had
come to fight with him. This overwhelmed a kind devotee like Arjuna.
Although it is not mentioned here, still one can easily imagine that not only
were Arjuna's bodily limbs quivering and his mouth drying up, but that he was
also crying out of compassion. Such symptoms in Arjuna were not due to
weakness but to his softheartedness, a characteristic of a pure devotee of the
Lord. It is said therefore:

yasyasti bhaktir bhagavaty akihcana

sarvair gunais tatra samasate surah
harav abhaktasya kuto mahad-guna
mano-rathenasati dhavato bahih

"One who has unflinching devotion for the Personality of Godhead has all the
good qualities of the demigods. But one who is not a devotee of the Lord has
only material qualifications that are of little value. This is because he is
hovering on the mental plane and is certain to be attracted by the glaring
material energy." (Bhag. 5.18.12)

TEXT 29

m ii

vepathus ca satire me
roma-harsas ca jay ate
gandivam sramsate hastat
tvak caiva paridahyate

vepathuh —trembling of the body; ca —also; sarfre —on the body; me —my;
roma-harsah —standing of hair on end; ca —also; jayate —is taking place;
gandivam —the bow of Arjuna; sramsate —is slipping; hastat —from the hands;
tvak —skin; ca —also; eva —certainly; paridahyate —burning.

TRANSLATION

My whole body is trembling, and my hair is standing on end. My bow
Gandlva is slipping from my hand, and my skin is burning.

PURPORT

There are two kinds of trembling of the body, and two kinds of standings of
the hair on end. Such phenomena occur either in great spiritual ecstasy or out
of great fear under material conditions. There is no fear in transcendental
realization. Arjuna's symptoms in this situation are out of material fear-

namely, loss of life. This is evident from other symptoms also; he became so
impatient that his famous bow Gandlva was slipping from his hands, and,
because his heart was burning within him, he was feeling a burning sensation
of the skin. All these are due to a material conception of life.

TEXT 30

Rntldifd113011

na ca saknomy avasthatum
bhramativa ca me manah
nimittani ca pasyami
viparTtani kesava

na —nor; ca —also; saknomi —am I able; avasthatum —to stay; bhramati —
forgetting; iva —as; ca —and; me —my; manah —mind; nimittani —causes; ca
—also; pasyami —I foresee; viparTtani —just the opposite; kesava —O killer of
the demon KesI (Krsna).

TRANSLATION

I am now unable to stand here any longer. I am forgetting myself, and
my mind is reeling. I foresee only evil, O killer of the KesI demon.

PURPORT

Due to his impatience, Arjuna was unable to stay on the battlefield, and he
was forgetting himself on account of the weakness of his mind. Excessive
attachment for material things puts a man in a bewildering condition of
existence. Bhayarh dvitTyabhinivesatah: such fearfulness and loss of mental
equilibrium take place in persons who are too affected by material conditions.
Arjuna envisioned only unhappiness in the battlefield—he would not be happy
even by gaining victory over the foe. The word nimitta is significant. When a
man sees only frustration in his expectations, he thinks, "Why am I here?"
Everyone is interested in himself and his own welfare. No one is interested in

the Supreme Self. Arjuna is supposed to show disregard for self-interest by
submission to the will of Krsna, who is everyone's real self-interest. The
conditioned soul forgets this, and therefore suffers material pains. Arjuna
thought that his victory in the battle would only be a cause of lamentation for
him.

TEXT 31

^iifn ^ ii

na ca sreyo 'nupasyami
hatva svajanam ahave
na kankse vijayam krsna
na ca rajyarh sukhani ca

na —nor; ca —also; sreyah —good; anupasyami —do I foresee; hatva —by
killing; svajanam —own kinsmen; ahave —in the fight; na —nor; kankse —do I
desire; vijayam —victory; krsna —O Krsna; na —nor; ca —also; rajyam
—kingdom; sukhani —happiness thereof; ca —also.

TRANSLATION

I do not see how any good can come from killing my own kinsmen in
this battle, nor can I, my dear Krsna, desire any subsequent victory,
kingdom, or happiness.

PURPORT

Without knowing that one's self-interest is in Visnu (or Krsna), conditioned
souls are attracted by bodily relationships, hoping to be happy in such
situations. Under delusion, they forget that Krsna is also the cause of material
happiness. Arjuna appears to have even forgotten the moral codes for a
ksatriya. It is said that two kinds of men, namely the ksatriya who dies
directly in front of the battlefield under Krsna's personal orders and the person
in the renounced order of life who is absolutely devoted to spiritual culture,

are eligible to enter into the sun-globe, which is so powerful and dazzling.
Arjuna is reluctant even to kill his enemies, let alone his relatives. He thought
that by killing his kinsmen there would be no happiness in his life, and
therefore he was not willing to fight, just as a person who does not feel hunger
is not inclined to cook. He has now decided to go into the forest and live a
secluded life in frustration. But as a ksatriya, he requires a kingdom for his
subsistence, because the ksatriyas cannot engage themselves in any other
occupation. But Arjuna has had no kingdom. Arjuna's sole opportunity for
gaining a kingdom lay in fighting with his cousins and brothers and
reclaiming the kingdom inherited from his father, which he does not like to do.
Therefore he considers himself fit to go to the forest to live a secluded life of
frustration.

TEXTS 32-35

^ 11^ II

cT^wrWdl ^H<l u li^*^l I

: ftrTT: 1133 II

JTT^rr: WvTT: I

iJdlH HdURl 113* II

left: i

fsr^THI^kl Ni<IH : FTT^HT^T II3K II

kirn no rajyena govinda
kim bhogair jivitena va
yesam arthe kanksitam no
rajyarh bhogah sukhani ca
ta ime 'vasthita yuddhe

pranams tyaktva dhanani ca
acaryah pitarah putras
tathaiva ca pitamahah
matulah svasurah pautrah
syalah sambandhinas tatha
etan na hantum icchami
ghnato 'pi madhusudana
api trailokya-rajyasya
hetoh kim nu mahT-krte

nihatya dhartarastran nah
ka pritih syaj janardana

kim —what use; nah —to us; rajyena —is the kingdom; govinda —O Krsna;
kim —what; bhogaih —enjoyment; jfvitena —by living; va—either; yesam —for
whom; arthe —for the matter of; kahksitam —desired; nah —our; rajyam
—kingdom; bhogah —material enjoyment; sukhani —all happiness; ca —also;
te —all of them; ime —these; avasthitah —situated; yuddhe —in this battlefield;
pranan —lives; tyaktva —giving up; dhanani —riches; ca —also; acaryah
—teachers; pitarah —fathers; putrah —sons; tatha —as well as; eva — certainly;
ca —also; pitamahah —grandfathers; matulah —maternal uncles; svasurah
—fathers-in-law; pautrah —grandsons; syalah —brothers-in-law;

sambandhinah —relatives; tatha —as well as; etan —all these; na —never;
hantum — for killing; icchami —do I wish; ghnatah —being killed; api —even;
madhusiidana —O killer of the demon Madhu (Krsna); api —even if; trailokya
—of the three worlds; rajyasya —of the kingdoms; hetoh —in exchange; kim
—what to speak of; nu —only; mahT-krte —for the sake of earth; nihatya —by
killing; dhartarastran —the sons of Dhrtarastra; nah —our; ka —what; pritih —
pleasure; syat —will there be; janardana —O maintainer of all living entities.

TRANSLATION

O Govinda, of what avail to us are kingdoms, happiness or even life
itself when all those for whom we may desire them are now arrayed in
this battlefield? O Madhusudana, when teachers, fathers, sons,
grandfathers, maternal uncles, fathers-in-law, grandsons, brothers-in-law
and all relatives are ready to give up their lives and properties and are
standing before me, then why should I wish to kill them, though I may
survive? O maintainer of all creatures, I am not prepared to fight with
them even in exchange for the three worlds, let alone this earth.

PURPORT

Arjuna has addressed Lord Krsna as Govinda because Krsna is the object of
all pleasures for cows and the senses. By using this significant word, Arjuna
indicates what will satisfy his senses. Although Govinda is not meant for
satisfying our senses, if we try to satisfy the senses of Govinda then

automatically our own senses are satisfied. Materially, everyone wants to
satisfy his senses, and he wants God to be the order supplier for such
satisfaction. The Lord will satisfy the senses of the living entities as much as
they deserve, but not to the extent that they may covet. But when one takes the
opposite way-namely, when one tries to satisfy the senses of Govinda without
desiring to satisfy one's own senses-then by the grace of Govinda all desires
of the living entity are satisfied. Arjuna's deep affection for community and
family members is exhibited here partly due to his natural compassion for
them. He is therefore not prepared to fight. Everyone wants to show his
opulence to friends and relatives, but Arjuna fears that all his relatives and
friends will be killed in the battlefield, and he will be unable to share his
opulence after victory. This is a typical calculation of material life. The
transcendental life is, however, different. Since a devotee wants to satisfy the
desires of the Lord, he can, Lord willing, accept all kinds of opulence for the
service of the Lord, and if the Lord is not willing, he should not accept a
farthing. Arjuna did not want to kill his relatives, and if there were any need to
kill them, he desired that Krsna kill them personally. At this point he did not
know that Krsna had already killed them before their coming into the
battlefield and that he was only to become an instrument for Krsna. This fact
is disclosed in following chapters. As a natural devotee of the Lord, Arjuna
did not like to retaliate against his miscreant cousins and brothers, but it was
the Lord's plan that they should all be killed. The devotee of the Lord does not
retaliate against the wrongdoer, but the Lord does not tolerate any mischief
done to the devotee by the miscreants. The Lord can excuse a person on His
own account, but He excuses no one who has done harm to His devotees.
Therefore the Lord was determined to kill the miscreants, although Arjuna
wanted to excuse them.

TEXT 36

Hl^dl^^l^dHIddlRH: I
dEdlHI^I I

: FTFT*TT*Pr 11^ II

papam evasrayed asman
hatvaitan atatayinah
tasman narha vayarh hanturh
dhartarastran svabandhavan

svajanam hi katham hatva
sukhinah syama madhava

papam —vices; eva —certainly; asrayet —must take upon; asman —us; hatva
—by killing; etan —all these; atatayinah —aggressors; tasmat —therefore; na —
never; arhah —deserving; vayam —us; hantum —to kill; dhartarastran —the
sons of Dhrtarastra; svabandhavan —along with friends; svajanam —kinsmen;
hi —certainly; katham —how; hatva —by killing; sukhinah —happy; syama —
become; madhava —O Krsna, husband of the goddess of fortune.

TRANSLATION

Sin will overcome us if we slay such aggressors. Therefore it is not
proper for us to kill the sons of Dhrtarastra and our friends. What should
we gain, O Krsna, husband of the goddess of fortune, and how could we
be happy by killing our own kinsmen?

PURPORT

According to Vedic injunctions there are six kinds of aggressors: 1) a
poison giver, 2) one who sets fire to the house, 3) one who attacks with deadly
weapons, 4) one who plunders riches, 5) one who occupies another's land, and
6) one who kidnaps a wife. Such aggressors are at once to be killed, and no sin
is incurred by killing such aggressors. Such killing of aggressors is quite
befitting for any ordinary man, but Arjuna was not an ordinary person. He was
saintly by character, and therefore he wanted to deal with them in saintliness.
This kind of saintliness, however, is not for a ksatriya. Although a responsible
man in the administration of a state is required to be saintly, he should not be
cowardly. For example, Lord Rama was so saintly that people were anxious to
live in His kingdom, (Rama-rajya), but Lord Rama never showed any
cowardice. Ravana was an aggressor against Rama because he kidnapped
Rama's wife, SIta, but Lord Rama gave him sufficient lessons, unparalleled in
the history of the world. In Arjuna's case, however, one should consider the
special type of aggressors, namely his own grandfather, own teacher, friends,
sons, grandsons, etc. Because of them, Arjuna thought that he should not take
the severe steps necessary against ordinary aggressors. Besides that, saintly
persons are advised to forgive. Such injunctions for saintly persons are more

important than any political emergency. Arjuna considered that rather than kill
his own kinsmen for political reasons, it would be better to forgive them on
grounds of religion and saintly behavior. He did not, therefore, consider such
killing profitable simply for the matter of temporary bodily happiness. After
all, kingdoms and pleasures derived therefrom are not permanent, so why
should he risk his life and eternal salvation by killing his own kinsmen?
Arjuna's addressing of Krsna as "Madhava," or the husband of the goddess of
fortune, is also significant in this connection. He wanted to point out to Krsna
that, as husband of the goddess of fortune, He should not have to induce
Arjuna to take up a matter which would ultimately bring about misfortune.
Krsna, however, never brings misfortune to anyone, to say nothing of His
devotees.

TEXTS 37-38

flut'd ll^vs II

|fif: HIHK^HirHslG^ I
h<h^«Mhi4h ll^q ||

yadyapy ete na pasyanti
lobhopahata-cetasah
kula-ksaya-krtarh dosarh
mitra-drohe ca patakam
katham na jneyam asmabhih
papad asman nivartitum
kula-ksaya-krtarh dosarh
prapasyadbhir janardana

yadi —if; api —certainly; ete —they; na —do not; pasyanti —see; lobha —
greed; upahata —overpowered; cetasah —the hearts; kula-ksaya —in killing the
family; krtam —done; dosam —fault; mitra-drohe —quarreling with friends; ca
—also; patakam —sinful reactions; katham —why; na —shall not; jneyam —
know this; asmabhih —by us; papat —from sins; asmat —ourselves; nivartitum
—to cease; kula-ksaya —the destruction of a dynasty; krtam —by so doing;
dosam —crime; prapasyadbhih —by those who can see; janardana —O Krsna.

TRANSLATION

O Janardana, although these men, overtaken by greed, see no fault in
killing one's family or quarreling with friends, why should we, with
knowledge of the sin, engage in these acts?

PURPORT

A ksatriya is not supposed to refuse to battle or gamble when he is so
invited by some rival party. Under such obligation, Arjuna could not refuse to
fight because he was challenged by the party of Duryodhana. In this
connection, Arjuna considered that the other party might be blind to the
effects of such a challenge. Arjuna, however, could see the evil consequences
and could not accept the challenge. Obligation is actually binding when the
effect is good, but when the effect is otherwise, then no one can be bound.
Considering all these pros and cons, Arjuna decided not to fight.

TEXT 39

1131 II

kula-ksaye pranasyanti
kula-dharmah sanatanah
dharme naste kulam krtsnam
adharmo 'bhibhavaty uta

kula-ksaye —in destroying the family; pranasyanti —becomes vanquished;
kula-dharmah —the family traditions; sanatanah —eternal; dharme —in
religion; naste —being destroyed; kulam —family; krtsnam —wholesale;
adharmah —irreligious; abhibhavati —transforms; uta —it is said.

TRANSLATION

With the destruction of dynasty, the eternal family tradition is

vanquished, and thus the rest of the family becomes involved in
irreligious practice.

PURPORT

In the system of the varnasrama institution there are many principles of
religious traditions to help members of the family grow properly and attain
spiritual values. The elder members are responsible for such purifying
processes in the family, beginning from birth to death. But on the death of the
elder members, such family traditions of purification may stop, and the
remaining younger family members may develop irreligious habits and
thereby lose their chance for spiritual salvation. Therefore, for no purpose
should the elder members of the family be slain.

TEXT 40

1^.1^ diuifa ||*o ||

adharmabhibhavat krsna
pradusyanti kula-striyah
strTsu dustasu varsneya
jayate varna-sankarah

adharma —irreligion; abhibhavat —having been predominant; krsna — O
Krsna; pradusyanti —become polluted; kula-striyah —family ladies; strTsu —of
the womanhood; dustasu —being so polluted; varsneya —O descendant of
Vrsni; jayate —it so becomes; varna-sankarah —unwanted progeny.

TRANSLATION

When irreligion is prominent in the family, O Krsna, the women of the
family become corrupt, and from the degradation of womanhood, O
descendant of Vrsni, comes unwanted progeny.

PURPORT

Good population in human society is the basic principle for peace,
prosperity and spiritual progress in life. The varnasrama religion's principles
were so designed that the good population would prevail in society for the
general spiritual progress of state and community. Such population depends on
the chastity and faithfulness of its womanhood. As children are very prone to
be misled, women are similarly very prone to degradation. Therefore, both
children and women require protection by the elder members of the family. By
being engaged in various religious practices, women will not be misled into
adultery. According to Canakya Pandit, women are generally not very
intelligent and therefore not trustworthy. So, the different family traditions of
religious activities should always engage them, and thus their chastity and
devotion will give birth to a good population eligible for participating in the
varnasrama system. On the failure of such varnasrama-dharma, naturally the
women become free to act and mix with men, and thus adultery is indulged in
at the risk of unwanted population. Irresponsible men also provoke adultery in
society, and thus unwanted children flood the human race at the risk of war
and pestilence.

TEXT 41

*K4>|Sh JHHWi HI T 11

wf% ftdO ihi ^rfWWf^rr: inq n

sahkaro narakayaiva

kula-ghnanam kulasya ca
patanti pitaro hy esam
lupta-pindodaka-kriyah

sahkarah —such unwanted children; narakaya —for hellish life; eva —
certainly; kula-ghnanam —of those who are killers of the family; kulasya — of
the family; ca —also; patanti —fall down; pitarah —forefathers; hi — certainly;
esam —of them; lupta —stopped; pinda —offerings; udaka —water; kriyah —
performance.

TRANSLATION

When there is increase of unwanted population, a hellish situation is
created both for the family and for those who destroy the family tradition.
In such corrupt families, there is no offering of oblations of food and
water to the ancestors.

PURPORT

According to the rules and regulations of fruitive activities, there is a need
to offer periodical food and water to the forefathers of the family. This
offering is performed by worship of Visnu, because eating the remnants of
food offered to Visnu can deliver one from all kinds of sinful actions.
Sometimes the forefathers may be suffering from various types of sinful
reactions, and sometimes some of them cannot even acquire a gross material
body and are forced to remain in subtle bodies as ghosts. Thus, when remnants
of prasadam food are offered to forefathers by descendants, the forefathers are
released from ghostly or other kinds of miserable life. Such help rendered to
forefathers is a family tradition, and those who are not in devotional life are
required to perform such rituals. One who is engaged in the devotional life is
not required to perform such actions. Simply by performing devotional
service, one can deliver hundreds and thousands of forefathers from all kinds
of misery. It is stated in the Bhagavatam:

devarsi-bhutapta-nmam pitfnam
na kinkaro nayamrm ca rajan
sarvatmana yah saranam saranyam
gato mukundarh parihrtya kartam

"Anyone who has taken shelter of the lotus feet of Mukunda, the giver of
liberation, giving up all kinds of obligation, and has taken to the path in all
seriousness, owes neither duties nor obligations to the demigods, sages,
general living entities, family members, humankind or forefathers." ( Bhag .
11.5.41) Such obligations are automatically fulfilled by performance of
devotional service to the Supreme Personality of Godhead.

TEXT 42

Hi 4<4*1 : II

dcHI<J-tl ^11(d’H- hT: JtlIJMdl: 11*^11

dosair etaih kula-ghnanam
varna-sahkara-karakaih
utsadyante jati-dharmah
kula-dharmas ca sasvatah

dosaih —by such faults; etaih —all these; kula-ghnanam —of the destroyer of
a family; varna-sahkara —unwanted children; karakaih —by the doers;
utsadyante —causes devastation; jati-dharmah —community project; kula-
dharmah —family tradition; ca —also; sasvatah —eternal.

TRANSLATION

Due to the evil deeds of the destroyers of family tradition, all kinds of
community projects and family welfare activities are devastated.

PURPORT

The four orders of human society, combined with family welfare activities
as they are set forth by the institution of the sanatana-dharma or varnasrama-
dharma, are designed to enable the human being to attain his ultimate
salvation. Therefore, the breaking of the sanatana-dharma tradition by
irresponsible leaders of society brings about chaos in that society, and
consequently people forget the aim of life—Visnu. Such leaders are called
blind, and persons who follow such leaders are sure to be led into chaos.

TEXT 43

f^d 4RTt 11*3 II

utsanna-kula-dharmanam
manusyanam janardana
narake niyatam vaso
bhavatfty anususruma

utsanna —spoiled; kula-dharmanam —of those who have the family

traditions; manusyanam —of such men; janardana —0 Krsna; narake —in hell;
niyatam —always; vasah —residence; bhavati —it so becomes; id —thus;
anususruma —I have heard by disciplic succession.

TRANSLATION

O Krsna, maintainer of the people, I have heard by disciplic succession
that those who destroy family traditions dwell always in hell.

PURPORT

Arjuna bases his argument not on his own personal experience, but on what
he has heard from the authorities. That is the way of receiving real knowledge.
One cannot reach the real point of factual knowledge without being helped by
the right person who is already established in that knowledge. There is a
system in the varnasrama institution by which one has to undergo the process
of ablution before death for his sinful activities. One who is always engaged in
sinful activities must utilize the process of ablution called the prayascitta.
Without doing so, one surely will be transferred to hellish planets to undergo
miserable lives as the result of sinful activities.

TEXT 44

3T^-*Rr^cHIM I

^Hi ^dI: IKY ||

aho bata mahat pdparh
kartum vyavasita vayam
yad rajya-sukha-lobhena
hantum svajanam udyatah

ahah —alas; bata —how strange it is; mahat —great; papam —sins; kartum —
to perform; v yavasitah —decided; vayam —we; yat —so that; rajya —kingdom;
sukha-lobhena —driven by greed for royal happiness; hantum —to kill;
svajanam —kinsmen; udyatah —trying for.

TRANSLATION

Alas, how strange it is that we are preparing to commit greatly sinful
acts, driven by the desire to enjoy royal happiness.

PURPORT

Driven by selfish motives, one may be inclined to such sinful acts as the
killing of one's own brother, father, or mother. There are many such instances
in the history of the world. But Arjuna, being a saintly devotee of the Lord, is
always conscious of moral principles and therefore takes care to avoid such
activities.

TEXT 45

Hlrkl^l IKK II

yadi mam apratikaram
asastram sastra-panayah
dhartarastra rane hanyus
tan me ksemataram bhavet

yadi —even if; mam —unto me; apratikaram —without being resistant;
asastram —without being fully equipped; sastra-panayah —those with
weapons in hand; dhartarastrah —the sons of Dhrtarastra; rane —in the
battlefield; hanyuh —may kill; tat —that; me —mine; ksemataram —better;
bhavet — become.

TRANSLATION

I would consider it better for the sons of Dhrtarastra to kill me
unarmed and unresisting, rather than fight with them.

PURPORT

It is the custom-according to ksatriya fighting principles-that an unarmed
and unwilling foe should not be attacked. Arjuna, however, in such an
enigmatic position, decided he would not fight if he were attacked by the
enemy. He did not consider how much the other party was bent upon fighting.
All these symptoms are due to softheartedness resulting from his being a great
devotee of the Lord.

TEXT 46
I I

ll*$ II

sanjaya uvaca
evam uktvarjunah sahkhye
rathopastha upavisat
visrjya sa-saram capam
soka-samvigna-manasah

sanjayah —Sanjaya; uvaca —said; evam —thus; uktva —saying; arjunah —
Arjuna; sankhye —in the battlefield; ratha —chariot; upasthah —situated on;
upavisat —sat down again; visrjya —keeping aside; sa-saram —along with
arrows; capam —the bow; soka —lamentation; samvigna —distressed; manasah
—within the mind.

TRANSLATION

Sanjaya said: Arjuna, having thus spoken on the battlefield, cast aside
his bow and arrows and sat down on the chariot, his mind overwhelmed
with grief.

PURPORT

While observing the situation of his enemy, Arjuna stood up on the chariot,
but he was so afflicted with lamentation that he sat down again, setting aside
his bow and arrows. Such a kind and softhearted person, in the devotional
service of the Lord, is fit to receive self-knowledge.

Thus end the Bhaktivedanta Purports to the First Chapter of the Srimad-
Bhagavad-glta in the matter of Observing the Armies on the Battlefield of
Kuruksetra.

CHAPTER TWO

Contents of the Gita Summarized

TEXT 1

dc|M I

sanjaya uvaca
tam tatha krpayavistam
asru-purnakuleksanam
visTdantam idarh vakyam

uvaca madhusudanah

sahjayah uvaca —Sanjaya said; tam —unto Arjuna; tatha —thus; krpaya — by
compassion; avistam —overwhelmed; asru-purna —full of tears; akula —
depressed; Tksanam —eyes; visTdantam —lamenting; idam —this; vakyam
—words; uvaca —said; madhusudanah —the killer of Madhu.

TRANSLATION

Sanjaya said: Seeing Arjuna full of compassion and very sorrowful, his
eyes brimming with tears, Madhusudana, Krsna, spoke the following
words.

PURPORT

Material compassion, lamentation and tears are all signs of ignorance of the
real self. Compassion for the eternal soul is self-realization. The word
"Madhusudana" is significant in this verse. Lord Krsna killed the demon
Madhu, and now Arjuna wanted Krsna to kill the demon of misunderstanding
that had overtaken him in the discharge of his duty. No one knows where
compassion should be applied. Compassion for the dress of a drowning man is
senseless. A man fallen in the ocean of nescience cannot be saved simply by
rescuing his outward dress-the gross material body. One who does not know
this and laments for the outward dress is called a sudra, or one who laments
unnecessarily. Arjuna was a ksatriya, and this conduct was not expected from
him. Lord Krsna, however, can dissipate the lamentation of the ignorant man,
and for this purpose the Bhagavad- gita was sung by Him. This chapter
instructs us in self-realization by an analytical study of the material body and
the spirit soul, as explained by the supreme authority, Lord Sri Krsna. This
realization is made possible by working with the fruitive being situated in the
fixed conception of the real self.

TEXT 2

IR II

srT-bhagavan uvaca
kutas tva kasmalam idam
visame samupasthitam
anarya-justam asvargyam
akfrti-karam arjuna

srT bhagavan uvaca —the Supreme Personality of Godhead said; kutah —
wherefrom; tva —unto you; kasmalam —dirtiness; idam —this lamentation;
visame —this hour of crisis; samupasthitam —arrived; anarya —persons who do
not know the value of life; justam —practiced by; asvargyam —that which does
not lead to higher planets; akfrti —infamy; karam —the cause of; arjuna —O
Arjuna.

TRANSLATION

The Supreme Person [Bhagavan] said: My dear Arjuna, how have
these impurities come upon you? They are not at all befitting a man who
knows the progressive values of life. They do not lead to higher planets,
but to infamy.

PURPORT

Krsna and the Supreme Personality of Godhead are identical. Therefore
Lord Krsna is referred to as "Bhagavan" throughout the Gita. Bhagavan is the
ultimate in the Absolute Truth. Absolute Truth is realized in three phases of
understanding, namely Brahman or the impersonal all-pervasive spirit;
Paramatma, or the localized aspect of the Supreme within the heart of all
living entities; and Bhagavan, or the Supreme Personality of Godhead, Lord
Krsna. In the Srimad-Bhagavatam this conception of the Absolute Truth is
explained thus:

vadanti tat tattva-vidas tattvam yaj jhanam advayam
brahmeti paramatmeti bhagavan iti sabdyate.

"The Absolute Truth is realized in three phases of understanding by the

knower of the Absolute Truth, and all of them are identical. Such phases of the
Absolute Truth are expressed as Brahman, Paramatma, and Bhagavan." ( Bhag .
1.2.11) These three divine aspects can be explained by the example of the sun,
which also has three different aspects, namely the sunshine, the sun's surface
and the sun planet itself. One who studies the sunshine only is the preliminary
student. One who understands the sun's surface is further advanced. And one
who can enter into the sun planet is the highest. Ordinary students who are
satisfied by simply understanding the sunshine-its universal pervasiveness and
the glaring effulgence of its impersonal nature-may be compared to those who
can realize only the Brahman feature of the Absolute Truth. The student who
has advanced still further can know the sun disc, which is compared to
knowledge of the Paramatma feature of the Absolute Truth. And the student
who can enter into the heart of the sun planet is compared to those who realize
the personal features of the Supreme Absolute Truth. Therefore, the bhaktas,
or the transcendentalists who have realized the Bhagavan feature of the
Absolute Truth, are the topmost transcendentalists, although all students who
are engaged in the study of the Absolute Truth are engaged in the same subject
matter. The sunshine, the sun disc and the inner affairs of the sun planet
cannot be separated from one another, and yet the students of the three
different phases are not in the same category.

The Sanskrit word Bhagavan is explained by the great authority, Parasara
Muni, the father of Vyasadeva. The Supreme Personality who possesses all
riches, all strength, all fame, all beauty, all knowledge and all renunciation is
called Bhagavan. There are many persons who are very rich, very powerful,
very beautiful, very famous, very learned, and very much detached, but no one
can claim that he possesses all riches, all strength, etc., entirely. Only Krsna
can claim this because He is the Supreme Personality of Godhead. No living
entity, including Brahma, Lord Siva, or Narayana, can possess opulences as
fully as Krsna. Therefore it is concluded in the Brahma-samhita by Lord
Brahma himself that Lord Krsna is the Supreme Personality of Godhead. No
one is equal to or above Him. He is the primeval Lord, or Bhagavan, known as
Govinda, and He is the supreme cause of all causes.

Tsvarah paramah krsnah sac-cid-ananda-vigrahah

anadir adir govindah sarva-karana-karanam

"There are many personalities possessing the qualities of Bhagavan, but Krsna
is the supreme because none can excel Him. He is the Supreme Person, and

His body is eternal, full of knowledge and bliss. He is the primeval Lord
Govinda and the cause of all causes." (Brahma- samhita 5.1)

In the Bhagavatam also there is a list of many incarnations of the Supreme
Personality of Godhead, but Krsna is described as the original Personality of
Godhead, from whom many, many incarnations and Personalities of Godhead
expand:

ete camsa-kalah pumsah krsnas tu bhagavan svayam
indrari-vyakulam lokarh mrdayanti yuge yuge

"All the lists of the incarnations of Godhead submitted herewith are either
plenary expansions or parts of the plenary expansions of the Supreme
Godhead, but Krsna is the Supreme Personality of Godhead Himself." (Bhag.
1.3.28)

Therefore, Krsna is the original Supreme Personality of Godhead, the
Absolute Truth, the source of both the Supersoul and the impersonal Brahman.

In the presence of the Supreme Personality of Godhead, Arjuna's
lamentation for his kinsmen is certainly unbecoming, and therefore Krsna
expressed His surprise with the word kutas, "wherefrom." Such unmanly
sentiments were never expected from a person belonging to the civilized class
of men known as Aryans. The word aryan is applicable to persons who know
the value of life and have a civilization based on spiritual realization. Persons
who are led by the material conception of life do not know that the aim of life
is realization of the Absolute Truth, Visnu, or Bhagavan, and they are
captivated by the external features of the material world, and therefore they do
not know what liberation is. Persons who have no knowledge of liberation
from material bondage are called non-Aryans. Although Arjuna was a
ksatriya, he was deviating from his prescribed duties by declining to fight.
This act of cowardice is described as befitting the non-Aryans. Such deviation
from duty does not help one in the progress of spiritual life, nor does it even
give one the opportunity to become famous in this world. Lord Krsna did not
approve of the so- called compassion of Arjuna for his kinsmen.

TEXT 3

4rdl Pd Vi 113 II

klaibyam ma sma gamah partha
naitat tvayy upapadyate
ksudrarh hrdaya-daurbalyam
tyaktvottistha parantapa

klaibyam —impotence; ma —do not; sma —take it; gamah —go in; partha —O
son of Prtha; na —never; etat —like this; tvayi —unto you; upapadyate —is
befitting; ksudram —very little; hrdaya —heart; daurbalyam — weakness;
tyaktva —giving up; uttistha —get up; parantapa —O chastiser of the enemies.

TRANSLATION

O son of Prtha, do not yield to this degrading impotence. It does not
become you. Give up such petty weakness of heart and arise, O chastiser
of the enemy.

PURPORT

Arjuna was addressed as the "son of Prtha," who happened to be the sister
of Krsna's father Vasudeva. Therefore Arjuna had a blood relationship with
Krsna. If the son of a ksatriya declines to fight, he is a ksatriya in name only,
and if the son of a brahmana acts impiously, he is a brahmana in name only.
Such ksatriyas and brahmanas are unworthy sons of their fathers; therefore,
Krsna did not want Arjuna to become an unworthy son of a ksatriya. Arjuna
was the most intimate friend of Krsna, and Krsna was directly guiding him on
the chariot; but in spite of all these credits, if Arjuna abandoned the battle, he
would be committing an infamous act; therefore Krsna said that such an
attitude in Arjuna did not fit his personality. Arjuna might argue that he would
give up the battle on the grounds of his magnanimous attitude for the most
respectable Bhlsma and his relatives, but Krsna considered that sort of
magnanimity not approved by authority. Therefore, such magnanimity or so-
called nonviolence should be given up by persons like Arjuna under the direct
guidance of Krsna.

TEXT 4

dcIN I

4 s <(dVlrHII (h ^I^R^h IK II

arjuna uvaca

katham bhismam aharh sahkhye
dronam ca madhusudana
isubhih pratiyotsyami
pujarhav arisudana

arjunah uvaca —Arjuna said; katham —how; bhismam —unto Bhisma; aham
—I; sahkhye —in the fight; dronam —unto Drona; ca —also, madhusudana —O
killer of Madhu; isubhih —with arrows; pratiyotsyami —shall counterattack;
puja-arhau —those who are worshipable; arisudana —O killer of the enemies.

TRANSLATION

Arjuna said: O killer of Madhu [Krsna], how can I counterattack with
arrows in battle men like Bhisma and Drona, who are worthy of my
worship?

PURPORT

Respectable superiors like Bhisma the grandfather and Dronacarya the
teacher are always worshipable. Even if they attack, they should not be
counterattacked. It is general etiquette that superiors are not to be offered even
a verbal fight. Even if they are sometimes harsh in behavior, they should not
be harshly treated. Then, how is it possible for Arjuna to counterattack them?
Would Krsna ever attack His own grandfather, Ugrasena, or His teacher,
Sandlpani Muni? These were some of the arguments by Arjuna to Krsna.

TEXT 5

*1 7 1 H* faH* II

gurun ahatva hi mahanubhavan

sreyo bhoktum bhaiksyam aplha loke
hatvartha-kamams tu gurun ihaiva

bhuhjiya bhogan rudhira-pradigdhan

gurun —the superiors; ahatva —by killing; hi —certainly; maha-anubhavan —
great souls; sreyah —it is better; bhoktum —to enjoy life; bhaiksyam —begging;
api —even; iha —in this life; loke —in this world; hatva —killing; artha —gain;
kaman —so desiring; tu —but; gurun —superiors; iha —in this world; eva —
certainly; bhuhjiya —has to enjoy; bhogan —enjoyable things; rudhira —blood;
pradigdhan —tainted with.

TRANSLATION

It is better to live in this world by begging than to live at the cost of the
lives of great souls who are my teachers. Even though they are avaricious,
they are nonetheless superiors. If they are killed, our spoils will be tainted
with blood.

PURPORT

According to scriptural codes, a teacher who engages in an abominable
action and has lost his sense of discrimination is fit to be abandoned. Bhlsma
and Drona were obliged to take the side of Duryodhana because of his
financial assistance, although they should not have accepted such a position
simply on financial considerations. Under the circumstances, they have lost
the respectability of teachers. But Arjuna thinks that nevertheless they remain
his superiors, and therefore to enjoy material profits after killing them would
mean to enjoy spoils tainted with blood.

TEXT 6

I

\\% II

na caitad vidmah kataran no garTyo
yad va jayema yadi va no jayeyuh
yan eva hatva na jijivisamas

te 'vasthitah pramukhe dhartarastrah

na —nor; ca —also; etat —this; vidmah —do know; katarat —which; nah —us;
gariyah —better; yat —what; va —either; jayema —conquer us; yadi —if; va —or;
nah —us; jay eyuh —conquer; yan —those; eva —certainly; hatva —by killing; na
—never; jijivisamah —want to live; te —all of them; avasthitah —are situated;
pramukhe —in the front; dhartarastrah —the sons of Dhrtarastra.

TRANSLATION

Nor do we know which is better-conquering them or being conquered
by them. The sons of Dhrtarastra, whom if we killed we should not care to
live, are now standing before us on this battlefield.

PURPORT

Arjuna did not know whether he should fight and risk unnecessary violence,
although fighting is the duty of the ksatriyas, or whether he should refrain and
live by begging. If he did not conquer the enemy, begging would be his only
means of subsistence. Nor was there certainty of victory, because either side
might emerge victorious. Even if victory awaited them (and their cause was
justified), still, if the sons of Dhrtarastra died in battle, it would be very
difficult to live in their absence. Under the circumstances, that would be
another kind of defeat for them. All these considerations by Arjuna definitely
prove that he was not only a great devotee of the Lord but that he was also
highly enlightened and had complete control over his mind and senses. His
desire to live by begging, although he was born in the royal household, is
another sign of detachment. He was truly virtuous, as these qualities,
combined with his faith in the words of instruction of Sri Krsna (his spiritual
master), indicate. It is concluded that Arjuna was quite fit for liberation.
Unless the senses are controlled, there is no chance of elevation to the

platform of knowledge, and without knowledge and devotion there is no
chance of liberation. Arjuna was competent in all these attributes, over and
above his enormous attributes in his material relationships.

TEXT 7

IIV9 II

karpanya-dosopahata-svabhavah

prcchami tvarh dharma-sarhmudha-cetah
yac chreyah syan niscitam bruhi tan me

sisyas te 'ham sadhi mam tvarh prapannam

karpanya —miserly; dosa —weakness; upahata —being inflicted by;
svabhavah —characteristics; prcchami —I am asking; tvam —unto You; dharma
— religion; sammudha —bewildered; cetah —in heart; yat —what; sreyah —all¬
good; syat —may be; niscitam —confidently; bruhi —tell; tat —that; me —unto
me; sisyah —disciple; te —Your; aham —I am; sadhi —just instruct; mam —me;
tvam —unto You; prapannam —surrendered.

TRANSLATION

Now I am confused about my duty and have lost all composure because
of weakness. In this condition I am asking You to tell me clearly what is
best for me. Now I am Your disciple, and a soul surrendered unto You.
Please instruct me.

PURPORT

By nature's own way the complete system of material activities is a source
of perplexity for everyone. In every step there is perplexity, and therefore it
behooves one to approach a bona fide spiritual master who can give one
proper guidance for executing the purpose of life. All Vedic literatures advise

us to approach a bona fide spiritual master to get free from the perplexities of
life which happen without our desire. They are like a forest fire that somehow
blazes without being set by anyone. Similarly, the world situation is such that
perplexities of life automatically appear, without our wanting such confusion.
No one wants fire, and yet it takes place, and we become perplexed. The Vedic
wisdom therefore advises that in order to solve the perplexities of life and to
understand the science of the solution, one must approach a spiritual master
who is in the disciplic succession. A person with a bona fide spiritual master is
supposed to know everything. One should not, therefore, remain in material
perplexities but should approach a spiritual master. This is the purport of this
verse.

Who is the man in material perplexities? It is he who does not understand
the problems of life. In the Garga Upanisad the perplexed man is described as
follows:

yo va etad aksaram gargy aviditvasmal lokat praiti sa krpanah

"He is a miserly man who does not solve the problems of life as a human and
who thus quits this world like the cats and dogs, without understanding the
science of self-realization." This human form of life is a most valuable asset
for the living entity who can ultilize it for solving the problems of life;
therefore, one who does not utilize this opportunity properly is a miser. On the
other hand, there is the brahmana, or he who is intelligent enough to utilize
this body to solve all the problems of life.

The krpanas, or miserly persons, waste their time in being overly
affectionate for family, society, country, etc., in the material conception of life.
One is often attached to family life, namely to wife, children and other
members, on the basis of "skin disease." The krpana thinks that he is able to
protect his family members from death; or the krpana thinks that his family or
society can save him from the verge of death. Such family attachment can be
found even in the lower animals who take care of children also. Being
intelligent, Arjuna could understand that his affection for family members and
his wish to protect them from death were the causes of his perplexities.
Although he could understand that his duty to fight was awaiting him, still, on
account of miserly weakness, he could not discharge the duties. He is
therefore asking Lord Krsna, the supreme spiritual master, to make a definite
solution. He offers himself to Krsna as a disciple. He wants to stop friendly
talks. Talks between the master and the disciple are serious, and now Arjuna

wants to talk very seriously before the recognized spiritual master. Krsna is
therefore the original spiritual master of the science of Bhagavad-gTta, and
Arjuna is the first disciple for understanding the Gita. How Arjuna
understands the Bhagavad-gTta is stated in the Gita itself. And yet foolish
mundane scholars explain that one need not submit to Krsna as a person, but
to "the unborn within Krsna." There is no difference between Krsna's within
and without. And one who has no sense of this understanding is the greatest
fool in trying to understand Bhagavad-gTta.

TEXT 8

Tff wr^rnr-

m n ui \h i ui i i

na hi prapasyami mamapanudyad

yac chokam ucchosanam indriyanam
avapya bhumav asapatnam rddham
rajyarh suranam api cadhipatyam

na —do not; hi —certainly; prapasyami —I see; mama —my; apanudyat —
they can drive away; yat —that; sokam —lamentation; ucchosanam —drying up;
indriyanam —of the senses; avapya —achieving; bhumau —on the earth;
asapatnam —without rival; rddham —prosperous; rajyam —kingdom; suranam
—of the demigods; api —even; ca —also; adhipatyam —supremacy.

TRANSLATION

I can find no means to drive away this grief which is drying up my
senses. I will not be able to destroy it even if I win an unrivalled kingdom
on the earth with sovereignty like the demigods in heaven.

PURPORT

Although Arjuna was putting forward so many arguments based on

knowledge of the principles of religion and moral codes, it appears that he was
unable to solve his real problem without the help of the spiritual master, Lord
Sri Krsna. He could understand that his so-called knowledge was useless in
driving away his problems, which were drying up his whole existence; and it
was impossible for him to solve such perplexities without the help of a
spiritual master like Lord Krsna. Academic knowledge, scholarship, high
position, etc., are all useless in solving the problems of life; help can only be
given by a spiritual master like Krsna. Therefore, the conclusion is that a
spiritual master who is one hundred percent Krsna conscious is the bona fide
spiritual master, for he can solve the problems of life. Lord Caitanya said that
one who is master in the science of Krsna consciousness, regardless of his
social position, is the real spiritual master.

kibavipra, kiba nyasT, sudra kene naya
yei krsna-tattva-vetta, sei 'guru' hay a.

(Caitanya-caritamrta, Madhya 8.127)

"It does not matter whether a person is a vipra [learned scholar in Vedic
wisdom] or is born in a lower family, or is in the renounced order of life-if he
is master in the science of Krsna, he is the perfect and bona fide spiritual
master." So without being a master in the science of Krsna consciousness, no
one is a bona fide spiritual master. It is also said in Vedic literatures:

sat-karma-nipuno vipro mantra-tantra-visaradah
avaisnavo gurur na syad vaisnavah svapaco guruh

"A scholarly brahmana, expert in all subjects of Vedic knowledge, is unfit to
become a spiritual master without being a Vaisnava, or expert in the science of
Krsna consciousness. But a person born in a family of a lower caste can
become a spiritual master if he is a Vaisnava, or Krsna conscious."

The problems of material existence—birth, old age, disease and death—
cannot be counteracted by accumulation of wealth and economic
development. In many parts of the world there are states which are replete
with all facilities of life, which are full of wealth, and economically
developed, yet the problems of material existence are still present. They are
seeking peace in different ways, but they can achieve real happiness only if
they consult Krsna, or the Bhagavad-gTta and SrTmad-Bhagavatam —which
constitute the science of Krsna-or the bona fide representative of Krsna, the
man in Krsna consciousness.

If economic development and material comforts could drive away one's
lamentations for family, social, national or international inebrieties, then
Arjuna would not have said that even an unrivalled kingdom on earth or
supremacy like that of the demigods in the heavenly planets would not be able
to drive away his lamentations. He sought, therefore, refuge in Krsna
consciousness, and that is the right path for peace and harmony. Economic
development or supremacy over the world can be finished at any moment by
the cataclysms of material nature. Even elevation into a higher planetary
situation, as men are now seeking a place on the moon planet, can also be
finished at one stroke. The Bhagavad-gTta confirms this: ksme punye
martyalokam visanti "When the results of pious activities are finished, one
falls down again from the peak of happiness to the lowest status of life." Many
politicians of the world have fallen down in that way. Such downfalls only
constitute more causes for lamentation.

Therefore, if we want to curb lamentation for good, then we have to take
shelter of Krsna, as Arjuna is seeking to do. So Arjuna asked Krsna to solve
his problem definitely, and that is the way of Krsna consciousness.

TEXT 9

dc|M I

: TWT I

*fd ^Tt \\\ II

sanjaya uvaca
evam uktva hrsTkesam
gudakesah parantapah
na yotsya iti govindam
uktva tusnfrh babhuva ha

sahjayah uvaca —Sanjaya said; evam —thus; uktva —speaking; hrsTkesam —
unto Krsna, the master of the senses; gudakesah —Arjuna, the master at
curbing ignorance; parantapah —the chastiser of the enemies; na yotsye —I
shall not fight; iti —thus; govindam —unto Krsna, the giver of pleasure; uktva
—saying; tusnim —silent; babhuva —became; ha —certainly.

TRANSLATION

Sanjaya said: Having spoken thus, Arjuna, chastiser of enemies, told
Krsna, "Govinda, I shall not fight," and fell silent.

PURPORT

Dhrtarastra must have been very glad to understand that Arjuna was not
going to fight and was instead leaving the battlefield for the begging
profession. But Sanjaya disappointed him again in relating that Arjuna was
competent to kill his enemies (parantapah). Although Arjuna was for the time
being overwhelmed with false grief due to family affection, he surrendered
unto Krsna, the supreme spiritual master, as a disciple. This indicated that he
would soon be free from the false lamentation resulting from family affection
and would be enlightened with perfect knowledge of self-realization, or Krsna
consciousness, and would then surely fight. Thus Dhrtarastra's joy would be
frustrated, since Arjuna would be enlightened, by Krsna and would fight to the
end.

TEXT 10

tam uvaca hrsfkesah
prahasann iva bharata
senayor ubhayor madhye
visTdantam idam vacah

tam —unto him; uvaca —said; hrsfkesah —the master of the senses, Krsna;
prahasan —smiling; iva —like that; bharata —O Dhrtarastra, descendant of
Bharata; senayoh —of the armies; ubhayoh —of both parties; madhye —
between; visTdantam —unto the lamenting one; idam —the following; vacah
—words.

TRANSLATION

O descendant of Bharata, at that time Krsna, smiling, in the midst of
both the armies, spoke the following words to the grief-stricken Arjuna.

PURPORT

The talk was going on between intimate friends, namely the Hrslkesa and
the Gudakesa. As friends, both of them were on the same level, but one of
them voluntarily became a student of the other. Krsna was smiling because a
friend had chosen to become a disciple. As Lord of all, He is always in the
superior position as the master of everyone, and yet the Lord accepts one who
wishes to be a friend, a son, a lover or a devotee, or who wants Him in such a
role. But when He was accepted as the master, He at once assumed the role
and talked with the disciple like the master— with gravity, as it is required. It
appears that the talk between the master and the disciple was openly
exchanged in the presence of both armies so that all were benefitted. So the
talks of Bhagavad-gTta are not for any particular person, society, or
community, but they are for all, and friends or enemies are equally entitled to
hear them.

TEXT 11
I

Hl^lHT-d HpJ^dl: II?? II

srT-bhagavan uvaca
asocyan anvasocas tvam
prajha-vadarhs ca bhasase
gatasun agatasums ca
nanusocanti panditah

srT bhagavan uvaca —the Supreme Personality of Godhead said; asocyan —
that which is not worthy of lamentation; anvasocah —you are lamenting; tvam
—you; prajha-vadah —learned talks; ca —also; bhasase —speaking; gata —
lost; asun —life; agata —not past; asun —life; ca —also; na —never; anusocanti
— lament; panditah —the learned.

TRANSLATION

The Blessed Lord said: While speaking learned words, you are
mourning for what is not worthy of grief. Those who are wise lament
neither for the living nor the dead.

PURPORT

The Lord at once took the position of the teacher and chastised the student,
calling him, indirectly, a fool. The Lord said, you are talking like a learned
man, but you do not know that one who is learned—one who knows what is
body and what is soul—does not lament for any stage of the body, neither in
the living nor in the dead condition. As it will be explained in later chapters, it
will be clear that knowledge means to know matter and spirit and the
controller of both. Arjuna argued that religious principles should be given
more importance than politics or sociology, but he did not know that
knowledge of matter, soul and the Supreme is even more important than
religious formularies. And, because he was lacking in that knowledge, he
should not have posed himself as a very learned man. As he did not happen to
be a very learned man, he was consequently lamenting for something which
was unworthy of lamentation. The body is born and is destined to be
vanquished today or tomorrow; therefore the body is not as important as the
soul. One who knows this is actually learned, and for him there is no cause for
lamentation, regardless of the condition of the material body.

TEXT 12

^RTfW: I
W[ 11^ II

na tv evaharh jatu nasarh
na tvarh neme janadhipah
na caiva na bhavisyamah
sarve vayam atah param

na —never; tu —but; eva —certainly; aham —I; jatu —become; na —never;

asam —existed; na —it is not so; tvam —yourself; na —not; ime —all these;
janadhipah —kings; na —never; ca —also; eva —certainly; na —not like that;
bhavisyamah —shall exist; sarve —all of us; vayam —we; atah param —
hereafter.

TRANSLATION

Never was there a time when I did not exist, nor you, nor all these
kings; nor in the future shall any of us cease to be.

PURPORT

In the Vedas, in the Katha Upanisad as well as in the Svetasvatara
Upanisad, it is said that the Supreme Personality of Godhead is the maintainer
of innumerable living entities, in terms of their different situations according
to individual work and reaction of work. That Supreme Personality of
Godhead is also, by His plenary portions, alive in the heart of every living
entity. Only saintly persons who can see, within and without, the same
Supreme Lord, can actually attain to perfect and eternal peace.

nityo nityanam cetanas cetananam
eko bahunarh yo vidadhati kaman
tam atmastham ye 'nupasyanti dhTras
tesam santih sasvatT netaresam.

(Katha 2.2.13)

The same Vedic truth given to Arjuna is given to all persons in the world
who pose themselves as very learned but factually have but a poor fund of
knowledge. The Lord says clearly that He Himself, Arjuna, and all the kings
who are assembled on the battlefield, are eternally individual beings and that
the Lord is eternally the maintainer of the individual living entities both in
their conditioned as well as in their liberated situations. The Supreme
Personality of Godhead is the supreme individual person, and Arjuna, the
Lord's eternal associate, and all the kings assembled there are individual,
eternal persons. It is not that they did not exist as individuals in the past, and it
is not that they will not remain eternal persons. Their individuality existed in
the past, and their individuality will continue in the future without

interruption. Therefore, there is no cause for lamentation for anyone.

The MayavadI theory that after liberation the individual soul, separated by
the covering of maya or illusion, will merge into the impersonal Brahman and
lose its individual existence is not supported herein by Lord Krsna, the
supreme authority. Nor is the theory that we only think of individuality in the
conditioned state supported herein. Krsna clearly says herein that in the future
also the individuality of the Lord and others, as it is confirmed in the
Upanisads, will continue eternally. This statement of Krsna is authoritative
because Krsna cannot be subject to illusion. If individuality is not a fact, then
Krsna would not have stressed it so much —even for the future. The MayavadI
may argue that the individuality spoken of by Krsna is not spiritual, but
material. Even accepting the argument that the individuality is material, then
how can one distinguish Krsna's individuality? Krsna affirms His individuality
in the past and confirms His individuality in the future also. He has confirmed
His individuality in many ways, and impersonal Brahman has been declared to
be subordinate to Him. Krsna has maintained spiritual individuality all along;
if He is accepted as an ordinary conditioned soul in individual consciousness,
then His Bhagavad-gTta has no value as authoritative scripture. A common
man with all the four defects of human frailty is unable to teach that which is
worth hearing. The GTta is above such literature. No mundane book compares
with the Bhagavad-gTta. When one accepts Krsna as an ordinary man, the Gita
loses all importance. The MayavadI argues that the plurality mentioned in this
verse is conventional and that it refers to the body. But previous to this verse
such a bodily conception is already condemned. After condemning the bodily
conception of the living entities, how was it possible for Krsna to place a
conventional proposition on the body again? Therefore, individuality is
maintained on spiritual grounds and is thus confirmed by great acaryas like
Sri Ramanuja and others. It is clearly mentioned in many places in the Gita
that this spiritual individuality is understood by those who are devotees of the
Lord. Those who are envious of Krsna as the Supreme Personality of Godhead
have no bona fide access to the great literature. The nondevotee's approach to
the teachings of the Gita is something like bees licking on a bottle of honey.
One cannot have a taste of honey unless one opens the bottle. Similarly, the
mysticism of the Bhagavad-gTta can be understood only by devotees, and no
one else can taste it, as it is stated in the Fourth Chapter of the book. Nor can
the GTta be touched by persons who envy the very existence of the Lord.
Therefore, the MayavadI explanation of the GTta is a most misleading
presentation of the whole truth. Lord Caitanya has forbidden us to read

commentations made by the Mayavadls and warns that one who takes to such
an understanding of the MayavadI philosophy loses all power to understand
the real mystery of the Gita. If individuality refers to the empirical universe,
then there is no need of teaching by the Lord. The plurality of the individual
soul and of the Lord is an eternal fact, and it is confirmed by the Vedas as
above mentioned.

TEXT 13

mR I I

rPTT^i< h<i << sr^rf^r ii^ ii

dehino 'sminyatha dehe
kaumaram yauvanarh jara
tatha dehantara-praptir
dhTras tatra na muhyati

dehinah —of the embodied; asmin —in this; yatha —as; dehe —in the body;
kaumaram —boyhood; yauvanam —youth; jara —old age; tatha —similarly;
dehantara —transference of the body; praptih —achievement; dhTrah —the
sober; tatra —thereupon; na —never; muhyati —deluded.

TRANSLATION

As the embodied soul continually passes, in this body, from boyhood to
youth to old age, the soul similarly passes into another body at death. The
self-realized soul is not bewildered by such a change.

PURPORT

Since every living entity is an individual soul, each is changing his body
every moment, manifesting sometimes as a child, sometimes as a youth, and
sometimes as an old man. Yet the same spirit soul is there and does not
undergo any change. This individual soul finally changes the body at death
and transmigrates to another body; and since it is sure to have another body in
the next birth—either material or spiritual—there was no cause for lamentation

by Arjuna on account of death, neither for Bhlsma nor for Drona, for whom he
was so much concerned. Rather, he should rejoice for their changing bodies
from old to new ones, thereby rejuvenating their energy. Such changes of body
account for varieties of enjoyment or suffering, according to one's work in
life. So Bhlsma and Drona, being noble souls, were surely going to have either
spiritual bodies in the next life, or at least life in heavenly bodies for superior
enjoyment of material existence. So, in either case, there was no cause of
lamentation.

Any man who has perfect knowledge of the constitution of the individual
soul, the Supersoul, and nature—both material and spiritual—is called a dhTra
or a most sober man. Such a man is never deluded by the change of bodies.
The MayavadI theory of oneness of the spirit soul cannot be entertained on the
ground that spirit soul cannot be cut into pieces as a fragmental portion. Such
cutting into different individual souls would make the Supreme cleavable or
changeable, against the principle of the Supreme Soul being unchangeable.

As confirmed in the Gita, the fragmental portions of the Supreme exist
eternally (sanatoria) and are called ksara; that is, they have a tendency to fall
down into material nature. These fragmental portions are eternally so, and
even after liberation, the individual soul remains the same—fragmental. But
once liberated, he lives an eternal life in bliss and knowledge with the
Personality of Godhead. The theory of reflection can be applied to the
Supersoul who is present in each and every individual body and is known as
the Paramatma, who is different from the individual living entity. When the
sky is reflected in water, the reflections represent both the sun and the moon
and the stars also. The stars can be compared to the living entities and the sun
or the moon to the Supreme Lord. The individual fragmental spirit soul is
represented by Arjuna, and the Supreme Soul is the Personality of Godhead
Sri Krsna. They are not on the same level, as it will be apparent in the
beginning of the Fourth Chapter. If Arjuna is on the same level with Krsna,
and Krsna is not superior to Arjuna, then their relationship of instructor and
instructed becomes meaningless. If both of them are deluded by the illusory
energy (maya), then there is no need of one being the instructor and the other
the instructed. Such instruction would be useless because, in the clutches of
maya, no one can be an authoritative instructor. Under the circumstances, it is
admitted that Lord Krsna is the Supreme Lord, superior in position to the
living entity, Arjuna, who is a forgotten soul deluded by maya.

TEXT 14

HTTcT II** II

matra-sparsas tu kaunteya
sitosna-sukha-duhkha-dah
agamapayino 'nityas
tarns titiksasva bharata

matra —sensuous; sparsah —perception; tu —only; kaunteya —O son of
KuntI; sfta —winter; usna —summer; sukha —happiness; duhkha-dah —giving
pain; agama —appearing; apayinah —disappearing; anityah —nonpermanent;
tan —all of them; titiksasva —just try to tolerate; bharata —O descendant of the
Bharata dynasty.

TRANSLATION

O son of KuntI, the nonpermanent appearance of happiness and
distress, and their disappearance in due course, are like the appearance
and disappearance of winter and summer seasons. They arise from sense
perception, O scion of Bharata, and one must learn to tolerate them
without being disturbed.

PURPORT

In the proper discharge of duty, one has to learn to tolerate nonpermanent
appearances and disappearances of happiness and distress. According to Vedic
injunction, one has to take his bath early in the morning even during the
month of Magha (January- February). It is very cold at that time, but in spite
of that a man who abides by the religious principles does not hesitate to take
his bath. Similarly, a woman does not hesitate to cook in the kitchen in the
months of May and June, the hottest part of the summer season. One has to
execute his duty in spite of climatic inconveniences. Similarly, to fight is the
religious principle of the ksatriyas, and although one has to fight with some
friend or relative, one should not deviate from his prescribed duty. One has to
follow the prescribed rules and regulations of religious principles in order to
rise up to the platform of knowledge because by knowledge and devotion only
can one liberate himself from the clutches of maya (illusion).

The two different names of address given to Arjuna are also significant. To
address him as Kaunteya signifies his great blood relations from his mother's
side; and to address him as Bharata signifies his greatness from his father's
side. From both sides he is supposed to have a great heritage. A great heritage
brings responsibility in the matter of proper discharge of duties; therefore, he
cannot avoid fighting.

TEXT 15

yam hi na vyathayanty ete
purusam purusarsabha
sama-duhkha-sukham dhTram
so 'mrtatvaya kalpate

yam —one who; hi —certainly; na —never; vyathayanti —are distressing; ete

— all these; purusam —to a person; purusarsabha —is best among men; sama

— unaltered; duhkha —distress; sukham —happiness; dhTram —patient; sah
—he; amrtatvaya —for liberation; kalpate —is considered eligible.

TRANSLATION

O best among men [Arjuna], the person who is not disturbed by
happiness and distress and is steady in both is certainly eligible for
liberation.

PURPORT

Anyone who is steady in his determination for the advanced stage of
spiritual realization and can equally tolerate the onslaughts of distress and
happiness is certainly a person eligible for liberation. In the varnasrama
institution, the fourth stage of life, namely the renounced order (sannyasa) is a
painstaking situation. But one who is serious about making his life perfect
surely adopts the sannyasa order of life in spite of all difficulties. The

difficulties usually arise from having to sever family relationships, to give up
the connection of wife and children. But if anyone is able to tolerate such
difficulties, surely his path to spiritual realization is complete. Similarly, in
Arjuna's discharge of duties as a ksatriya, he is advised to persevere, even if it
is difficult to fight with his family members or similarly beloved persons.
Lord Caitanya took sannyasa at the age of twenty-four, and His dependants,
young wife as well as old mother, had no one else to look after them. Yet for a
higher cause He took sannyasa and was steady in the discharge of higher
duties. That is the way of achieving liberation from material bondage.

TEXT 16

1 Vil -d HI red ^ O: 11^ II

nasato vidyate bhavo
nabhavo vidyate satah
ubhayor api drsto 'ntas

tv anayos tattva-darsibhih

na —never; asatah —of the nonexistent; vidyate —there is; bhavah
—endurance; na —never; abhavah —changing quality; vidyate —there is; satah
—of the eternal; ubhayoh —of the two; api —verily; drstah —observed; antah —
conclusion; tu —but; anayoh —of them; tattva —truth; darsibhih —by the seers.

TRANSLATION

Those who are seers of the truth have concluded that of the nonexistent
there is no endurance, and of the existent there is no cessation. This seers
have concluded by studying the nature of both.

PURPORT

There is no endurance of the changing body. That the body is changing
every moment by the actions and reactions of the different cells is admitted by
modern medical science; and thus growth and old age are taking place in the

body. But the spirit soul exists permanently, remaining the same despite all
changes of the body and the mind. That is the difference between matter and
spirit. By nature, the body is ever changing, and the soul is eternal. This
conclusion is established by all classes of seers of the truth, both impersonalist
and personalist. In the Visnu Purana it is stated that Visnu and His abodes all
have self-illuminated spiritual existence. "JyotTmsi visnur bhavanani
vzsnuh.'The words existent and nonexistent refer only to spirit and matter.
That is the version of all seers of truth.

This is the beginning of the instruction by the Lord to the living entities
who are bewildered by the influence of ignorance. Removal of ignorance
involves the reestablishment of the eternal relationship between the worshiper
and the worshipable and the consequent understanding of the difference
between the part and parcel living entities and the Supreme Personality of
Godhead. One can understand the nature of the Supreme by thorough study of
oneself, the difference between oneself and the Supreme being understood as
the relationship between the part and the whole. In the Vedanta-sutras, as well
as in the Srimad-Bhagavatam, the Supreme has been accepted as the origin of
all emanations. Such emanations are experienced by superior and inferior
natural sequences. The living entities belong to the superior nature, as it will
be revealed in the Seventh Chapter. Although there is no difference between
the energy and the energetic, the energetic is accepted as the Supreme, and
energy or nature is accepted as the subordinate. The living entities, therefore,
are always subordinate to the Supreme Lord, as in the case of the master and
the servant, or the teacher and the taught. Such clear knowledge is impossible
to understand under the spell of ignorance, and to drive away such ignorance
the Lord teaches the Bhagavad-gTta for the enlightenment of all living entities
for all time.

TEXT 17

ii^ ii

avinasi tu tad viddhi

yena sarvam idam tatam
vinasam avyayasyasya
na kascit kartum arhati

avinasi —imperishable; tu —but; tat —that; viddhi —know it; yena —by
whom; sarvam —all of the body; idam —this; tatam —widespread; vinasam
—destruction; avyayasya —of the imperishable; asya —of it; na kascit —no one;
kartum —to do; arhad —able.

TRANSLATION

Know that which pervades the entire body is indestructible. No one is
able to destroy the imperishable soul.

PURPORT

This verse more clearly explains the real nature of the soul, which is spread
all over the body. Anyone can understand what is spread all over the body: it
is consciousness. Everyone is conscious of the pains and pleasures of the body
in part or as a whole. This spreading of consciousness is limited within one's
own body. The pains and pleasures of one body are unknown to another.
Therefore, each and every body is the embodiment of an individual soul, and
the symptom of the soul's presence is perceived as individual consciousness.
This soul is described as one ten-thousandth part of the upper portion of the
hair point in size. The Svetasvatara Upanisad confirms this:

balagra-sata-bhagasya satadha kalpitasya ca
bhagojivah sa vijheyah sa canantyaya kalpate.

"When the upper point of a hair is divided into one hundred parts and again
each of such parts is further divided into one hundred parts, each such part is
the measurement of the dimension of the spirit soul." (Svet . 5.9) Similarly, in
the Bhagavatam the same version is stated:

kesagra-sata-bhagasya satamsah sadrsatmakah
jivah suksma-svarupo 'yam sahkhyatito hi cit-kanah

"There are innumerable particles of spiritual atoms, which are measured as
one ten-thousandth of the upper portion of the hair."

Therefore, the individual particle of spirit soul is a spiritual atom smaller
than the material atoms, and such atoms are innumerable. This very small

spiritual spark is the basic principle of the material body, and the influence of
such a spiritual spark is spread all over the body as the influence of the active
principle of some medicine spreads throughout the body. This current of the
spirit soul is felt all over the body as consciousness, and that is the proof of the
presence of the soul. Any layman can understand that the material body minus
consciousness is a dead body, and this consciousness cannot be revived in the
body by any means of material administration. Therefore, consciousness is not
due to any amount of material combination, but to the spirit soul. In the
Mundaka Upanisad the measurement of the atomic spirit soul is further
explained:

eso 'nuratma cetasa veditavyo

yasmin pranah pancadha samvivesa
pranais cittam sarvam otam prajanam
yasmin visuddhe vibhavaty esa atma.

"The soul is atomic in size and can be perceived by perfect intelligence. This
atomic soul is floating in the five kinds of air [prana, apana, vyana, samana
and udana], is situated within the heart, and spreads its influence all over the
body of the embodied living entities. When the soul is purified from the
contamination of the five kinds of material air, its spiritual influence is
exhibited." (Mund. 3.1.9)

The hatha-yoga system is meant for controlling the five kinds of air
encircling the pure soul by different kinds of sitting postures—not for any
material profit, but for liberation of the minute soul from the entanglement of
the material atmosphere.

So the constitution of the atomic soul is admitted in all Vedic literatures,
and it is also actually felt in the practical experience of any sane man. Only
the insane man can think of this atomic soul as all-pervading Visnu-tattva.

The influence of the atomic soul can be spread all over a particular body.
According to the Mundaka Upanisad, this atomic soul is situated in the heart
of every living entity, and because the measurement of the atomic soul is
beyond the power of appreciation of the material scientists, some of them
assert foolishly that there is no soul. The individual atomic soul is definitely
there in the heart along with the Supersoul, and thus all the energies of bodily
movement are emanating from this part of the body. The corpuscles which
carry the oxygen from the lungs gather energy from the soul. When the soul
passes away from this position, activity of the blood, generating fusion,

ceases. Medical science accepts the importance of the red corpuscles, but it
cannot ascertain that the source of the energy is the soul. Medical science,
however, does admit that the heart is the seat of all energies of the body.

Such atomic particles of the spirit whole are compared to the sunshine
molecules. In the sunshine there are innumerable radiant molecules. Similarly,
the fragmental parts of the Supreme Lord are atomic sparks of the rays of the
Supreme Lord, called by the name prabha or superior energy. Neither Vedic
knowledge nor modern science denies the existence of the spirit soul in the
body, and the science of the soul is explicitly described in the Bhagavad-gTta
by the Personality of Godhead Himself.

TEXT 18

HTTcT 11^ II

antavanta ime deha
nityasyoktah sarTrinah
anasino 'prameyasya

tasmad yudhyasva bharata

antavantah —perishable; ime —all these; dehah —material bodies; nityasya —
eternal in existence; uktah —it is so said; sarTrinah —the embodied souls;
anasinah —never to be destroyed; aprameyasya —immeasurable; tasmat —
therefore; yudhyasva —fight; bharata —O descendant of Bharata.

TRANSLATION

Only the material body of the indestructible, immeasurable and eternal
living entity is subject to destruction; therefore, fight, O descendant of
Bharata.

PURPORT

The material body is perishable by nature. It may perish immediately, or it
may do so after a hundred years. It is a question of time only. There is no

chance of maintaining it indefinitely. But the spirit soul is so minute that it
cannot even be seen by an enemy, to say nothing of being killed. As
mentioned in the previous verse, it is so small that no one can have any idea
how to measure its dimension. So from both viewpoints there is no cause of
lamentation because the living entity can neither be killed as he is, nor can the
material body, which cannot be saved for any length of time, be permanently
protected. The minute particle of the whole spirit acquires this material body
according to his work, and therefore observance of religious principles should
be utilized. In the Vedanta-sutras the living entity is qualified as light because
he is part and parcel of the supreme light. As sunlight maintains the entire
universe, so the light of the soul maintains this material body. As soon as the
spirit soul is out of this material body, the body begins to decompose;
therefore it is the spirit soul which maintains this body. The body itself is
unimportant. Arjuna was advised to fight and sacrifice the material body for
the cause of religion.

TEXT 19

^rxpr%i%-i

HI'M \\\\ II

ya enam vetd hantaram

yas cainarh manyate hatam
ubhau tau na vijanTto
nayarh hand na hanyate

yah —anyone; enam —this; vetti —knows; hantaram —the killer; yah —
anyone; ca —also; enam —this; manyate —thinks; hatam —killed; ubhau —both
of them; tau —they; na —never; vijamtah —in knowledge; na —never; ayam
—this; hand —kills; na —nor; hanyate —be killed.

TRANSLATION

He who thinks that the living entity is the slayer or that he is slain, does
not understand. One who is in knowledge knows that the self slays not nor
is slain.

PURPORT

When an embodied living entity is hurt by fatal weapons, it is to be known
that the living entity within the body is not killed. The spirit soul is so small
that it is impossible to kill him by any material weapon, as is evident from the
previous verses. Nor is the living entity killable because of his spiritual
constitution. What is killed, or is supposed to be killed, is the body only. This,
however, does not at all encourage killing of the body. The Vedic injunction is,
"mahimsyat sarva-bhutani" never commit violence to anyone. Nor does
understanding that the living entity is not killed encourage animal slaughter.
Killing the body of anyone without authority is abominable and is punishable
by the law of the state as well as by the law of the Lord. Arjuna, however, is
being engaged in killing for the principle of religion, and not whimsically.

TEXT 20

IRo ||

na jayate mriyate va kadacin

nayarh bhutva bhavita va na bhuyah
ajo nityah sasvato 'yam purano
na hanyate hanyamane sarTre

na —never; jayate —takes birth; mriyate —never dies; va —either; kadacit —
at any time (past, present or future); na —never; ayam —this; bhutva —came
into being; bhavita —will come to be; va —or; na —not; bhuyah —or has come
to be; ajah —unborn; nityah —eternal; sasvatah —permanent; ayam —this;
puranah —the oldest; na —never; hanyate —is killed; hanyamane —being
killed; sarTre —by the body.

TRANSLATION

For the soul there is never birth nor death. Nor, having once been, does
he ever cease to be. He is unborn, eternal, ever-existing, undying and
primeval. He is not slain when the body is slain.

PURPORT

Qualitatively, the small atomic fragmental part of the Supreme Spirit is one
with the Supreme. He undergoes no changes like the body. Sometimes the soul
is called the steady, or kutastha. The body is subject to six kinds of
transformations. It takes its birth in the womb of the mother's body, remains
for some time, grows, produces some effects, gradually dwindles, and at last
vanishes into oblivion. The soul, however, does not go through such changes.
The soul is not born, but, because he takes on a material body, the body takes
its birth. The soul does not take birth there, and the soul does not die.
Anything which has birth also has death. And because the soul has no birth, he
therefore has no past, present or future. He is eternal, ever-existing, and
primeval-that is, there is no trace in history of his coming into being. Under
the impression of the body, we seek the history of birth, etc., of the soul. The
soul does not at any time become old, as the body does. The so-called old
man, therefore, feels himself to be in the same spirit as in his childhood or
youth. The changes of the body do not affect the soul. The soul does not
deteriorate like a tree, nor anything material. The soul has no by-product
either. The by-products of the body, namely children, are also different
individual souls; and, owing to the body, they appear as children of a
particular man. The body develops because of the soul's presence, but the soul
has neither offshoots nor change. Therefore, the soul is free from the six
changes of the body.

In the Katha Upanisad also we find a similar passage which reads:

na jayate mriyate va vipascin

nayam kutascin na vibhiiva kascit
ajo nityah sasvato 'yam purano
na hanyate hanyamane sarTre.

(J Katha 1 . 2 . 18 )

The meaning and purport of this verse is the same as in the Bhagavad-gTta, but
here in this verse there is one special word, vipascit, which means learned or
with knowledge.

The soul is full of knowledge, or full always with consciousness. Therefore,
consciousness is the symptom of the soul. Even if one does not find the soul
within the heart, where he is situated, one can still understand the presence of
the soul simply by the presence of consciousness. Sometimes we do not find
the sun in the sky owing to clouds, or for some other reason, but the light of
the sun is always there, and we are convinced that it is therefore daytime. As
soon as there is a little light in the sky early in the morning, we can understand
that the sun is in the sky. Similarly, since there is some consciousness in all
bodies—whether man or animal—we can understand the presence of the soul.
This consciousness of the soul is, however, different from the consciousness
of the Supreme because the supreme consciousness is all-knowledge-past,
present and future. The consciousness of the individual soul is prone to be
forgetful. When he is forgetful of his real nature, he obtains education and
enlightenment from the superior lessons of Krsna. But Krsna is not like the
forgetful soul. If so, Krsna's teachings of Bhagavad-gita would be useless.

There are two kinds of souls—namely the minute particle soul ( anu- atma)
and the Supersoul (the vibhu-atma). This is also confirmed in the Katha
Upanisad in this way:

anor aniyan mahato mahTyan
atmasya jantor nihito guhayam
tam akratuh pasyati vfta-soko

dhatuh prasadan mahimanam atmanah

(Katha 1.2.20)

"Both the Supersoul [Paramatma] and the atomic soul [jivatma] are situated
on the same tree of the body within the same heart of the living being, and
only one who has become free from all material desires as well as
lamentations can, by the grace of the Supreme, understand the glories of the
soul." Krsna is the fountainhead of the Supersoul also, as it will be disclosed
in the following chapters, and Arjuna is the atomic soul, forgetful of his real
nature; therefore he requires to be enlightened by Krsna, or by His bona fide
representative (the spiritual master).

TEXT 21

ki^Ri ir$ ii

vedavinasinarh nityam
ya enam ajam avyayam
katham sa purusah partha
kam ghatayati hand kam

veda —in knowledge; avinasinam —indestructible; nityam —always; yah —
one who; enam —this (soul); ajam —unborn; avyayam —immutable; katham —
how; sah —he; purusah —person; partha —O Partha (Arjuna); kam —whom;
ghatayati —hurts; hand —kills; kam —whom.

TRANSLATION

O Partha, how can a person who knows that the soul is indestructible,
unborn, eternal and immutable, kill anyone or cause anyone to kill?

PURPORT

Everything has its proper utility, and a man who is situated in complete
knowledge knows how and where to apply a thing for its proper utility.
Similarly, violence also has its utility, and how to apply violence rests with the
person in knowledge. Although the justice of the peace awards capital
punishment to a person condemned for murder, the justice of the peace cannot
be blamed because he orders violence to another person according to the
codes of justice. In Manu-samhita, the lawbook for mankind, it is supported
that a murderer should be condemned to death so that in his next life he will
not have to suffer for the great sin he has committed. Therefore, the king's
punishment of hanging a murderer is actually beneficial. Similarly, when
Krsna orders fighting, it must be concluded that violence is for supreme
justice, and, as such, Arjuna should follow the instruction, knowing well that
such violence, committed in the act of fighting for Krsna, is not violence at all
because, at any rate, the man, or rather the soul, cannot be killed; so for the
administration of justice, so- called violence is permitted. A surgical operation
is not meant to kill the patient, but to cure him. Therefore the fighting to be
executed by Arjuna at the instruction of Krsna is with full knowledge, so there
is no possibility of sinful reaction.

TEXT 22

^T^ni^r Ri i

rPTr^i^kiPi (q^i-M viTl«iT-

«~M «~M I Pi ti'MlRl -niPl IR^ II

vasamsi jimani yatha vihaya
navani grhnati naro 'parani
tatha sarTrani vihaya jTmany
anyani samyati navani dehi

vasamsi —garments; jimani —old and worn out; yatha —as it is; vihaya —
giving up; navani —new garments; grhnati —does accept; narah —a man;
aparani —other; tatha —in the same way; sarTrani —bodies; vihaya —giving up;
jimani —old and useless; anyani —different; samyati —verily accepts; navani
—new sets; dehi —the embodied.

TRANSLATION

As a person puts on new garments, giving up old ones, similarly, the
soul accepts new material bodies, giving up the old and useless ones.

PURPORT

Change of body by the atomic individual soul is an accepted fact. Even
some of the modern scientists who do not believe in the existence of the soul,
but at the same time cannot explain the source of energy from the heart, have
to accept continuous changes of body which appear from childhood to
boyhood and from boyhood to youth and again from youth to old age. From
old age, the change is transferred to another body. This has already been
explained in the previous verse.

Transference of the atomic individual soul to another body is made possible
by the grace of the Supersoul.The Supersoul fulfills the desire of the atomic
soul as one friend fulfills the desire of another. The Vedas, like the Mundaka
Upanisad, as well as the Svetasvatara Upanisad, compare the soul and the
Supersoul to two friendly birds sitting on the same tree. One of the birds (the
individual atomic soul) is eating the fruit of the tree, and the other bird (Krsna)
is simply watching His friend. Of these two birds—although they are the same

in quality—one is captivated by the fruits of the material tree, while the other
is simply witnessing the activities of His friend. Krsna is the witnessing bird,
and Arjuna is the eating bird. Although they are friends, one is still the master
and the other is the servant. Forgetfulness of this relationship by the atomic
soul is the cause of one's changing his position from one tree to another or
from one body to another. The jiva soul is struggling very hard on the tree of
the material body, but as soon as he agrees to accept the other bird as the
supreme spiritual master-as Arjuna agreed to do by voluntary surrender unto
Krsna for instruction-the subordinate bird immediately becomes free from all
lamentations. Both the Katha Upanisad and Svetasvatara Upanisad confirm
this:

samane vrkse puruso nimagno
'nfsaya socati muhyamanah
justam yada pasyaty anyam Tsam asya
mahimanam iti vfta-sokah

"Although the two birds are in the same tree, the eating bird is fully engrossed
with anxiety and moroseness as the enjoyer of the fruits of the tree. But if in
some way or other he turns his face to his friend who is the Lord and knows
His glories-at once the suffering bird becomes free from all anxieties." Arjuna
has now turned his face towards his eternal friend, Krsna, and is
understanding the Bhagavad-gTta from Him. And thus, hearing from Krsna, he
can understand the supreme glories of the Lord and be free from lamentation.

Arjuna is advised herewith by the Lord not to lament for the bodily change
of his old grandfather and his teacher. He should rather be happy to kill their
bodies in the righteous fight so that they may be cleansed at once of all
reactions from various bodily activities. One who lays down his life on the
sacrificial altar, or in the proper battlefield, is at once cleansed of bodily
reactions and promoted to a higher status of life. So there was no cause for
Arjuna's lamentation.

TEXT 23

JTTW: IR3 II

nainarh chindanti sastrani

nainarh dahati pavakah
na cainarh kledayanty apo
na sosayati marutah

na —never; enam —unto this soul; chindanti —can cut into pieces; sastrani
—all weapons; na —never; enam —unto this soul; dahati —burns; pavakah —
fire; na —never; ca —also; enam —unto this soul; kledayanti —moistens; apah
—water; na —never; sosayati —dries; marutah —wind.

TRANSLATION

The soul can never be cut into pieces by any weapon, nor can he be
burned by fire, nor moistened by water, nor withered by the wind.

PURPORT

All kinds of weapons, swords, flames, rains, tornadoes, etc., are unable to
kill the spirit soul. It appears that there were many kinds of weapons made of
earth, water, air, ether, etc., in addition to the modern weapons of fire. Even
the nuclear weapons of the modern age are classified as fire weapons, but
formerly there were other weapons made of all different types of material
elements. Firearms were counteracted by water weapons, which are now
unknown to modern science. Nor do modern scientists have knowledge of
tornado weapons. Nonetheless, the soul can never be cut into pieces, nor
annihilated by any number of weapons, regardless of scientific devices.

Nor was it ever possible to cut the individual souls from the original Soul.
The MayavadI, however, cannot describe how the individual soul evolved
from ignorance and consequently became covered by illusory energy. Because
they are atomic individual souls (sanatana) eternally, they are prone to be
covered by the illusory energy, and thus they become separated from the
association of the Supreme Lord, just as the sparks of the fire, although one in
quality with the fire, are prone to be extinguished when out of the fire. In the
Varaha Purana, the living entities are described as separated parts and parcels
of the Supreme. They are eternally so, according to the Bhagavad-gTta also.
So, even after being liberated from illusion, the living entity remains a
separate identity, as is evident from the teachings of the Lord to Arjuna.
Arjuna became liberated by the knowledge received from Krsna, but he never

became one with Krsna.

TEXT 24

f»irM : ti4' | m : ^TW^Tl t>4 H-TTcH : IR* II

acchedyo 'yam adahyo 'yam
akledyo 'sosya eva ca
nityah sarva-gatah sthanur
acalo 'yam sanatanah

acchedyah —unbreakable; ayam —this soul; adahyah —cannot be burned;
ay am —this soul; akledyah —insoluble; asosyah —cannot be dried; eva
—certainly; ca —and; nityah —everlasting; sarva-gatah —all-pervading;
sthanuh — unchangeable; acalah —immovable; ayam —this soul; sanatanah
—eternally the same.

TRANSLATION

This individual soul is unbreakable and insoluble, and can be neither
burned nor dried. He is everlasting, all-pervading, unchangeable,
immovable and eternally the same.

PURPORT

All these qualifications of the atomic soul definitely prove that the
individual soul is eternally the atomic particle of the spirit whole, and he
remains the same atom eternally, without change. The theory of monism is
very difficult to apply in this case, because the individual soul is never
expected to become one homogeneously. After liberation from material
contamination, the atomic soul may prefer to remain as a spiritual spark in the
effulgent rays of the Supreme Personality of Godhead, but the intelligent souls
enter into the spiritual planets to associate with the Personality of Godhead.

The word sarva-gatah (all-pervading) is significant because there is no
doubt that living entities are all over God’s creation. They live on the land, in

the water, in the air, within the earth and even within fire. The belief that they
are sterilized in fire is not acceptable, because it is clearly stated here that the
soul cannot be burned by fire. Therefore, there is no doubt that there are living
entities also in the sun planet with suitable bodies to live there. If the sun
globe is uninhabited, then the word sarva-gatah- living everywhere-becomes
meaningless.

TEXT 25

IRK II

avyakto 'yam acintyo 'yam
avikaryo 'yam ucyate
tasmad evarh viditvainam
nanusocitum arhasi

avyaktah —invisible; ayam —this soul; acintyah —inconceivable; ayam —
this soul; avikaryah —unchangeable; ayam —this soul; ucyate —is said; tasmat
—therefore; evam —like this; viditva —knowing it well; enam —this soul; na —
do not; anusocitum —may lament over; arhasi —you deserve.

TRANSLATION

It is said that the soul is invisible, inconceivable, immutable, and
unchangeable. Knowing this, you should not grieve for the body.

PURPORT

As described previously, the magnitude of the soul is so small for our
material calculation that he cannot be seen even by the most powerful
microscope; therefore, he is invisible. As far as the soul's existence is
concerned, no one can establish his existence experimentally beyond the proof
of sruti or Vedic wisdom. We have to accept this truth, because there is no
other source of understanding the existence of the soul, although it is a fact by
perception. There are many things we have to accept solely on grounds of

superior authority. No one can deny the existence of his father, based upon the
authority of his mother. There is no other source of understanding the identity
of the father except by the authority of the mother. Similarly, there is no other
source of understanding the soul except by studying the Vedas. In other words,
the soul is inconceivable by human experimental knowledge. The soul is
consciousness and conscious-that also is the statement of the Vedas, and we
have to accept that. Unlike the bodily changes, there is no change in the soul.
As eternally unchangeable, the soul remains atomic in comparison to the
infinite Supreme Soul. The Supreme Soul is infinite, and the atomic soul is
infinitesimal. Therefore, the infinitesimal soul, being unchangeable, can never
become equal to the infinite soul, or the Supreme Personality of Godhead.
This concept is repeated in the Vedas in different ways just to confirm the
stability of the conception of the soul. Repetition of something is necessary in
order that we understand the matter thoroughly without error.

TEXT 26

SRPt^Plc^Mld fdcd I

IR$ II

atha cainam nitya-jatam
nityarh va manyase mrtam
tathapi tvam maha-baho
nainarh socitum arhasi

atha —if, however; ca —also; enam —this soul; nitya-jatam —always born;
nityam —forever; va —either; manyase —so think; mrtam —dead; tathapi —still;
tvam —you; maha-baho —O mighty-armed one; na —never; enam —about the
soul; socitum —to lament; arhasi —deserve.

TRANSLATION

If, however, you think that the soul is perpetually born and always dies,
still you have no reason to lament, O mighty-armed.

PURPORT

There is always a class of philosophers, almost akin to the Buddhists, who
do not believe in the separate existence of the soul beyond the body. When
Lord Krsna spoke the Bhagavad-gTta, it appears that such philosophers
existed, and they were known as the Lokayatikas and Vaibhasikas. These
philosophers maintained that life symptoms, or soul, takes place at a certain
mature condition of material combination. The modern material scientist and
materialist philosophers also think similarly. According to them, the body is a
combination of physical elements, and at a certain stage the life symptoms
develop by interaction of the physical and chemical elements. The science of
anthropology is based on this philosophy. Currently, many pseudo-religions-
now becoming fashionable in America-are also adhering to this philosophy, as
well as to the nihilistic nondevotional Buddhist sects.

Even if Arjuna did not believe in the existence of the soul—as in the
Vaibhasika philosophy—there would still have been no cause for lamentation.
No one laments the loss of a certain bulk of chemicals and stops discharging
his prescribed duty. On the other hand, in modern science and scientific
warfare, so many tons of chemicals are wasted for achieving victory over the
enemy. According to the Vaibhasika philosophy, the so-called soul or atma
vanishes along with the deterioration of the body. So, in any case, whether
Arjuna accepted the Vedic conclusion that there is an atomic soul, or whether
he did not believe in the existence of the soul, he had no reason to lament.
According to this theory, since there are so many living entities generating out
of matter every moment, and so many of them are being vanquished every
moment, there is no need to grieve for such an incidence. However, since he
was not risking rebirth of the soul, Arjuna had no reason to be afraid of being
affected with sinful reactions due to his killing his grandfather and teacher.
But at the same time, Krsna sarcastically addressed Arjuna as maha-bahu,
mighty-armed, because He, at least, did not accept the theory of the
Vaibhasikas, which leaves aside the Vedic wisdom. As a ksatriya, Arjuna
belonged to the Vedic culture, and it behooved him to continue to follow its
principles.

TEXT 27

WTrTFJ vil-H Jid^l T I

jatasya hi dhruvo mrtyur
dhruvarh janma mrtasya ca
tasmad apariharye 'rthe
na tvarh socitum arhasi

jatasya —one who has taken his birth; hi —certainly; dhruvah —a fact;
mrtyuh —death; dhruvam —it is also a fact; janma —birth; mrtasya —of the
dead; ca —also; tasmat —therefore; apariharye —for that which is unavoidable;
arthe —in the matter of; na —do not; tvam —you; socitum —to lament; arhasi
—deserve.

TRANSLATION

For one who has taken his birth, death is certain; and for one who is
dead, birth is certain. Therefore, in the unavoidable discharge of your
duty, you should not lament.

PURPORT

One has to take birth according to one's activities of life. And, after
finishing one term of activities, one has to die to take birth for the next. In this
way the cycle of birth and death is revolving, one after the other without
liberation. This cycle of birth and death does not, however, support
unnecessary murder, slaughter and war. But at the same time, violence and
war are inevitable factors in human society for keeping law and order.

The Battle of Kuruksetra, being the will of the Supreme, was an inevitable
event, and to fight for the right cause is the duty of a ksatriya. Why should he
be afraid of or aggrieved at the death of his relatives since he was discharging
his proper duty? He did not deserve to break the law, thereby becoming
subjected to the reactions of sinful acts, of which he was so afraid. By
avoiding the discharge of his proper duty, he would not be able to stop the
death of his relatives, and he would be degraded due to his selection of the
wrong path of action.

TEXT 28

\diPi *TRTT I

cRJT^TTlT^n IRq II

avyaktadmi bhiitdni

vyakta-madhyani bharata
avyakta-nidhanany eva
tatra ka paridevana

avyaktadmi —in the beginning unmanifested; bhiitani —all that are created;
vyakta —manifested; madhyani —in the middle; bharata —0 descendant of
Bharata; avyakta —nonmanifested; nidhanani —all that are vanquished; eva —
it is all like that; tatra —therefore; ka-what; paridevana —lamentation.

TRANSLATION

All created beings are unmanifest in their beginning, manifest in their
interim state, and unmanifest again when they are annihilated. So what
need is there for lamentation?

PURPORT

Accepting that there are two classes of philosophers, one believing in the
existence of soul and the other not believing in the existence of the soul, there
is no cause for lamentation in either case. Nonbelievers in the existence of the
soul are called atheists by followers of Vedic wisdom. Yet even if, for
argument's sake, we accept the atheistic theory, there is still no cause for
lamentation. Apart from the separate existence of the soul, the material
elements remain unmanifested before creation. From this subtle state of
unmanifestation comes manifestation, just as from ether, air is generated; from
air, fire is generated; from fire, water is generated; and from water, earth
becomes manifested. From the earth, many varieties of manifestations take
place. Take, for example, a big skyscraper manifested from the earth. When it
is dismantled, the manifestation becomes again unmanifested and remains as
atoms in the ultimate stage. The law of conservation of energy remains, but in
course of time things are manifested and unmanifested-that is the difference.
Then what cause is there for lamentation either in the stage of manifestation or
unmanifestation? Somehow or other, even in the unmanifested stage, things

are not lost. Both at the beginning and at the end, all elements remain
unmanifested, and only in the middle are they manifested, and this does not
make any real material difference.

And if we accept the Vedic conclusion as stated in the Bhagavad- gita
(antavanta ime dehah) that these material bodies are perishable in due course
of time (nityasyoktah saririnah) but that soul is eternal, then we must
remember always that the body is like a dress; therefore why lament the
changing of a dress? The material body has no factual existence in relation to
the eternal soul. It is something like a dream. In a dream we may think of
flying in the sky, or sitting on a chariot as a king, but when we wake up we
can see that we are neither in the sky nor seated on the chariot. The Vedic
wisdom encourages self-realization on the basis of the nonexistence of the
material body. Therefore, in either case, whether one believes in the existence
of the soul, or one does not believe in the existence of the soul, there is no
cause for lamentation for loss of the body.

TEXT 29

: HltilFd

IR\ II

ascaryavat pasyati kascid enam

ascaryavad vadad tathaiva canyah
ascaryavac cainam anyah srnoti

srutvapy enam veda na caiva kascit

ascaryavat —amazing; pasyati —see; kascit —some; enam —this soul;
ascaryavat —amazing; vadad —speak; tatha —there; eva —certainly; ca —also;
anyah —others; ascaryavat —similarly amazing; ca —also; enam —this soul;
anyah — others; srnoti —hear; srutva —having heard; api —even; enam —this
soul; veda —do know; na —never; ca —and; eva —certainly; kascit —anyone.

TRANSLATION

Some look on the soul as amazing, some describe him as amazing, and

some hear of him as amazing, while others, even after hearing about him,
cannot understand him at all.

PURPORT

Since GTtopanisad is largely based on the principles of the Upanisads, it is
not surprising to also find this passage in the Katha Upanisad.

sravanayapi bahubhiryo na labhyah
srnvanto 'pi bahavo yah na vidyuh
ascaryo vakta kusalo 'sya labdha
ascaryo jhata kusalanusistah.

The fact that the atomic soul is within the body of a gigantic animal, in the
body of a gigantic banyan tree, and also in the microbic germs, millions and
billions of which occupy only an inch of space, is certainly very amazing.
Men with a poor fund of knowledge and men who are not austere cannot
understand the wonders of the individual atomic spark of spirit, even though it
is explained by the greatest authority of knowledge, who imparted lessons
even to Brahma, the first living being in the universe. Owing to a gross
material conception of things, most men in this age cannot imagine how such
a small particle can become both so great and so small. So men look at the
soul proper as wonderful either by constitution or by description. Illusioned by
the material energy, people are so engrossed in subject matter for sense
gratification that they have very little time to understand the question of self¬
understanding, even though it is a fact that without this self-understanding all
activities result in ultimate defeat in the struggle for existence. Perhaps one
has no idea that one must think of the soul, and also make a solution of the
material miseries.

Some people who are inclined to hear about the soul may be attending
lectures, in good association, but sometimes, owing to ignorance, they are
misguided by acceptance of the Supersoul and the atomic soul as one without
distinction of magnitude. It is very difficult to find a man who perfectly
understands the position of the soul, the Supersoul, the atomic soul, their
respective functions, relationships and all other major and minor details. And
it is still more difficult to find a man who has actually derived full benefit
from knowledge of the soul, and who is able to describe the position of the
soul in different aspects. But if, somehow or other, one is able to understand

the subject matter of the soul, then one's life is successful. The easiest process
for understanding the subject matter of self, however, is to accept the
statements of the Bhagavad-gTta spoken by the greatest authority, Lord Krsna,
without being deviated by other theories. But it also requires a great deal of
penance and sacrifice, either in this life or in the previous ones, before one is
able to accept Krsna as the Supreme Personality of Godhead. Krsna can,
however, be known as such by the causeless mercy of the pure devotee and by
no other way.

TEXT 30

^dlfH 113° II

dehi nityam avadhyo 'yam
dehe sarvasya bharata
tasmat sarvani bhutani
na tvarh socitum arhasi

dehi —the owner of the material body; nityam —eternally; avadhyah —
cannot be killed; ayam —this soul; dehe —in the body; sarvasya —of everyone;
bharata —O descendant of Bharata; tasmat —therefore; sarvani —all; bhutani
—living entities (that are born); na —never; tvam —yourself; socitum —to
lament; arhasi- deserve.

TRANSLATION

O descendant of Bharata, he who dwells in the body is eternal and can
never be slain. Therefore you need not grieve for any creature.

PURPORT

The Lord now concludes the chapter of instruction on the immutable spirit
soul. In describing the immortal soul in various ways, Lord Krsna establishes
that the soul is immortal and the body is temporary. Therefore Arjuna as a
ksatriya should not abandon his duty out of fear that his grandfather and

teacher-Bhlsma and Drona-will die in the battle. On the authority of Sri
Krsna, one has to believe that there is a soul different from the material body,
not that there is no such thing as soul, or that living symptoms develop at a
certain stage of material maturity resulting from the interaction of chemicals.
Though the soul is immortal, violence is not encouraged, but at the time of
war it is not discouraged when there is actual need for it. That need must be
justified in terms of the sanction of the Lord, and not capriciously.

TEXT 31

y J-t| \ «JV $4 }^ ^cflldbM W ^T \\^ II

svadharmam api caveksya
na vikampitum arhasi
dharmyaddhi yuddhac chreyo 'nyat
ksatriyasya na vidyate

svadharmam —one's own religious principles; api —also; ca —indeed;
aveksya —considering; na —never; vikampitum —to hesitate; arhasi —you
deserve; dharmyat —from religious principles; hi —indeed; yuddhat —of
fighting; sreyah —better engagements; any at —anything else; ksatriyasya —of
the ksatriya; na —does not; vidyate —exist.

TRANSLATION

Considering your specific duty as a ksatriya, you should know that
there is no better engagement for you than fighting on religious
principles; and so there is no need for hesitation.

PURPORT

Out of the four orders of social administration, the second order, for the
matter of good administration, is called ksatriya. Ksat means hurt. One who
gives protection from harm is called ksatriya (trayate- to give protection). The
ksatriyas are trained for killing in the forest. A ksatriya would go into the

forest and challenge a tiger face to face and fight with the tiger with his sword.
When the tiger was killed, it would be offered the royal order of cremation.
This system is being followed even up to the present day by the ksatriya kings
of Jaipur state. The ksatriyas are specially trained for challenging and killing
because religious violence is sometimes a necessary factor. Therefore,
ksatriyas are never meant for accepting directly the order of sannyasa or
renunciation. Nonviolence in politics may be a diplomacy, but it is never a
factor or principle. In the religious law books it is stated:

ahavesu mitho 'nyonyam jighamsanto mahfksitah
yuddhamanah pararh saktya svargam yanty aparahmukhah
yajhesu pasavo brahman hanyante satatarh dvijaih
samskrtah kila mantrais ca te 'pi svargam avapnuvan.

"In the battlefield, a king or ksatriya, while fighting another king envious of
him, is eligible for achieving heavenly planets after death, as the brahmanas
also attain the heavenly planets by sacrificing animals in the sacrificial fire."
Therefore, killing on the battle on the religious principle and the killing of
animals in the sacrificial fire are not at all considered to be acts of violence,
because everyone is benefitted by the religious principles involved. The
animal sacrificed gets a human life immediately without undergoing the
gradual evolutionary process from one form to another, and the ksatriyas
killed in the battlefield also attain the heavenly planets as do the brahmanas
who attain them by offering sacrifice.

There are two kinds of svadharmas, specific duties. As long as one is not
liberated, one has to perform the duties of that particular body in accordance
with religious principles in order to achieve liberation. When one is liberated,
one's svadharma- specific duty-becomes spiritual and is not in the material
bodily concept. In the bodily conception of life thereare specific duties for the
brahmanas and ksatriyas respectively, and such duties are unavoidable.
Svadharma is ordained by the Lord, and this will be clarified in the Fourth
Chapter. On the bodily plane svadharma is called varnasrama-dharma, or
man's steppingstone for spiritual understanding. Human civilization begins
from the stage of varnasrama-dharma, or specific duties in terms of the
specific modes of nature of the body obtained. Discharging one's specific duty
in any field of action in accordance with varnasrama- dharma serves to
elevate one to a higher status of life.

TEXT 32

^FT: atrf^W: TT^^^^fr^TH: ||^ ||

yadrcchaya copapannarh
svarga-dvaram apavrtam
sukhinah ksatriyah partha
labhante yuddham Tdrsam

yadrcchaya —by its own accord; ca —also; upapannam —arrived at; svarga
—heavenly planet; dvaram —door; apavrtam —wide open; sukhinah —very
happy; ksatriyah —the members of the royal order; partha —O son of Prtha;
labhante —do achieve; yuddham —war; Tdrsam —like this.

TRANSLATION

O Partha, happy are the ksatriyas to whom such fighting opportunities
come unsought, opening for them the doors of the heavenly planets.

PURPORT

As supreme teacher of the world, Lord Krsna condemns the attitude of
Arjuna who said, "I do not find any good in this fighting. It will cause
perpetual habitation in hell." Such statements by Arjuna were due to ignorance
only. He wanted to become nonviolent in the discharge of his specific duty.
For a ksatriya to be in the battlefield and to become nonviolent is the
philosophy of fools. In the Parasara-smrti or religious codes made by
Parasara, the great sage and father of Vyasadeva, it is stated:

ksatriyo hi praja raksan sastra-panih pradandayan
nirjitya parasainyadi ksitim dharmena palayet.

"The ksatriya's duty is to protect the citizens from all kinds of difficulties, and
for that reason he has to apply violence in suitable cases for law and order.
Therefore he has to conquer the soldiers of inimical kings, and thus, with

religious principles, he should rule over the world."

Considering all aspects, Arjuna had no reason to refrain from fighting. If he
should conquer his enemies, he would enjoy the kingdom; and if he should die
in the battle, he would be elevated to the heavenly planets whose doors were
wide open to him. Fighting would be for his benefit in either case.

TEXT 33

1133 II

atha cet tvam imam dharmyam
sangramam na karisyasi
tatah svadharmam kfrtirh ca
hitva papam avapsyasi

atha —therefore; cet —if; tvam —you; imam —this; dharmyam —religious
duty; sangramam —fighting; na —do not; karisyasi —perform; tatah —then;
svadharmam —your religious duty; kfrtim —reputation; ca —also; hitva —
losing; papam —sinful reaction; avapsyasi —do gain.

TRANSLATION

If, however, you do not fight this religious war, then you will certainly
incur sins for neglecting your duties and thus lose your reputation as a
fighter.

PURPORT

Arjuna was a famous fighter, and he attained fame by fighting many great
demigods, including even Lord Siva. After fighting and defeating Lord Siva in
the dress of a hunter, Arjuna pleased the Lord and received as a reward a
weapon called pasupata- astra. Everyone knew that he was a great warrior.
Even Dronacarya gave him benediction and awarded him the special weapon
by which he could kill even his teacher. So he was credited with so many
military certificates from many authorities, including his adopted father Indra,

the heavenly king. But if he abandoned the battle, he would not only neglect
his specific duty as a ksatriya, but he would lose all his fame and good name
and thus prepare his royal road to hell. In other words, he would go to hell, not
by fighting, but by withdrawing from battle.

TEXT 34

'41 (h I

akfrtim capi bhutani

kathayisyanti te 'vyayam
sambhavitasya cakTrtir
maranad atiricyate

akirtim —infamy; ca —also; api —over and above; bhutani —all people;
kathayisyanti —will speak; te-of you; avyayam —forever; sambhavitasya —for
a respectable man; ca —also; akfrtih —ill fame; maranat —than death;
atiricyate —becomes more than.

TRANSLATION

People will always speak of your infamy, and for one who has been
honored, dishonor is worse than death.

PURPORT

Both as friend and philosopher to Arjuna, Lord Krsna now gives His final
judgement regarding Arjuna's refusal to fight. The Lord says, "Arjuna, if you
leave the battlefield, people will call you a coward even before your actual
flight. And if you think that people may call you bad names but that you will
save your life by fleeing the battlefield, then My advice is that you'd do better
to die in the battle. For a respectable man like you, ill fame is worse than
death. So, you should not flee for fear of your life; better to die in the battle.
That will save you from the ill fame of misusing My friendship and from
losing your prestige in society."

So, the final judgement of the Lord was for Arjuna to die in the battle and
not withdraw.

TEXT 35

^1*1 a) *Jc3 T'MI^Ri 113* II

bhayad ranad uparatam

mamsyante tvam maha-rathah
yesam ca tvam bahu-mato
bhutva yasyasi laghavam

bhayat —out of fear; ranat —from the battlefield; uparatam —ceased;
mamsyante —will consider; tvam —unto you; maha-rathah —the great generals;
yesam —of those who; ca —also; tvam —you; bahu-matah —in great estimation;
bhutva —will become; yasyasi —will go; laghavam —decreased in value.

TRANSLATION

The great generals who have highly esteemed your name and fame will
think that you have left the battlefield out of fear only, and thus they will
consider you a coward.

PURPORT

Lord Krsna continued to give His verdict to Arjuna: "Do not think that the
great generals like Duryodhana, Kama, and other contemporaries will think
that you have left the battlefield out of compassion for your brothers and
grandfather. They will think that you have left out of fear for your life. And
thus their high estimation of your personality will go to hell."

TEXT 36

aHi’BtHKiJH cHlRidl : I

11^ II

avacya-vadams ca bahun
vadisyanti tavahitah
nindantas tava samarthyam
tato duhkhataram nu kim

avacya —unkind; vadan —fabricated words; ca —also; bahun —many;
vadisyanti —will say; tava —your; ahitah —enemies; nindantah —while
vilifying; tava —your; samarthyam —ability; tatah —thereafter; duhkhataram
—more painful; nu —of course; kim —what is there.

TRANSLATION

Your enemies will describe you in many unkind words and scorn your
ability. What could be more painful for you?

PURPORT

Lord Krsna was astonished in the beginning at Arjuna's uncalled-for plea
for compassion, and He described his compassion as befitting the non-
Aryans. Now in so many words, He has proved His statements against
Arjuna's so-called compassion.

TEXT 37

Fnf facdl I

d^HI^M^ : ll^vs II

hato va prapsyasi svargam
jitva va bhoksyase mahfm
tasmad utdstha kaunteya
yuddhaya krta-niscayah

hatah —being killed; va —either; prapsyasi —you gain; svargam —the
heavenly kingdom; jitva —by conquering; va —or; bhoksyase —you enjoy;
mahim —the world; tasmat —therefore; utdstha —get up; kaunteya —O son of
KuntI; yuddhaya —to fight; krta —determination; niscayah —uncertainty.

TRANSLATION

O son of KuntI, either you will be killed on the battlefield and attain the
heavenly planets, or you will conquer and enjoy the earthly kingdom.
Therefore get up and fight with determination.

PURPORT

Even though there was no certainty of victory for Arjuna's side, he still had
to fight; for, even being killed there, he could be elevated into the heavenly
planets.

TEXT 38

5 ratHIMH^I'-KlRl ll^c; 11

sukha-duhkhe same krtva
labhalabhau jayajayau
tato yuddhaya yujyasva
naivam papam avapsyasi

sukha —happiness; duhkhe —in distress; same —in equanimity; krtva — doing
so; labhalabhau —both in loss and profit; jayajayau —both in defeat and
victory; tatah —thereafter; yuddhaya —for the sake of fighting; yujyasva —do
fight; na —never; evam —in this way; papam —sinful reaction; avapsyasi —you
will gain.

TRANSLATION

Do thou fight for the sake of fighting, without considering happiness or
distress, loss or gain, victory or defeat—and, by so doing, you shall never
incur sin.

PURPORT

Lord Krsna now directly says that Arjuna should fight for the sake of
fighting because He desires the battle. There is no consideration of happiness
or distress, profit or gain, victory or defeat in the activities of Krsna
consciousness. That everything should be performed for the sake of Krsna is
transcendental consciousness; so there is no reaction to material activities. He
who acts for his own sense gratification, either in goodness or in passion, is
subject to the reaction, good or bad. But he who has completely surrendered
himself in the activities of Krsna consciousness is no longer obliged to
anyone, nor is he a debtor to anyone, as one is in the ordinary course of
activities. It is said:

devarsi-bhutapta-nmam pitrnam
na kihkaro nayamrni ca rajan
sarvatmana yah saranam saranyam
gato mukundam parihrtya kartam

(Bhag. 11.5.41)

"Anyone who has completely surrendered unto Krsna, Mukunda, giving up all
other duties, is no longer a debtor, nor is he obliged to anyone-not the
demigods, nor the sages, nor the people in general, nor kinsmen, nor
humanity, nor forefathers." That is the indirect hint given by Krsna to Arjuna
in this verse, and the matter will be more clearly explained in the following
verses.

TEXT 39

led-Hi I

esa te 'bhihita sahkhye

buddhir yoge tv imam srnu
buddhya yukto yayd partha
karma-bandham prahasyasi

esa —all these; te —unto you; abhihita —described; sahkhye —by analytical
study; buddhih —intelligence; yoge —work without fruitive result; tu —but;

imam-this; srnu —just hear; buddhya —by intelligence; yuktah —dovetailed;
yaya —by which; partha —O son of Prtha; karma-bandham —bondage of
reaction; prahasyasi —you can be released from.

TRANSLATION

Thus far I have declared to you the analytical knowledge of sankhya
philosophy. Now listen to the knowledge of yoga whereby one works
without fruitive result. O son of Prtha, when you act by such intelligence,
you can free yourself from the bondage of works.

PURPORT

According to the Nirukti, or the Vedic dictionary, sankhya means that which
describes phenomena in detail, and sankhya refers to that philosophy which
describes the real nature of the soul. And yoga involves controlling the senses.
Arjuna's proposal not to fight was based on sense gratification. Forgetting his
prime duty, he wanted to cease fighting because he thought that by not killing
his relatives and kinsmen he would be happier than by enjoying the kingdom
by conquering his cousins and brothers, the sons of Dhrtarastra. In both ways,
the basic principles were for sense gratification. Happiness derived from
conquering them and happiness derived by seeing kinsmen alive are both on
the basis of personal sense gratification, for there is a sacrifice of wisdom and
duty. Krsna, therefore, wanted to explain to Arjuna that by killing the body of
his grandfather he would not be killing the soul proper, and He explained that
all individual persons, including the Lord Himself, are eternal individuals;
they were individuals in the past, they are individuals in the present, and they
will continue to remain individuals in the future, because all of us are
individual souls eternally, and we simply change our bodily dress in different
manners. But, actually, we keep our individuality even after liberation from
the bondage of material dress. An analytical study of the soul and the body has
been very graphically explained by Lord Krsna. And this descriptive
knowledge of the soul and the body from different angles of vision has been
described here as sankhya, in terms of the Nirukti dictionary. This sankhya has
nothing to do with the sankhya philosophy of the atheist Kapila. Long before
the imposter Kapila's sankhya, the sankhya philosophy was expounded in the
Srimad-Bhagavatam by the true Lord Kapila, the incarnation of Lord Krsna,

who explained it to His mother, Devahuti. It is clearly explained by Him that
the Purusa, or the Supreme Lord, is active and that He creates by looking over
the prakrti. This is accepted in the Vedas and in the Gita. The description in
the Vedas indicates that the Lord glanced over the prakrti, or nature, and
impregnated it with atomic individuals souls. All these individuals are
working in the material world for sense gratification, and under the spell of
material energy they are thinking of being enjoyers. This mentality is dragged
to the last point of liberation when the living entity wants to become one with
the Lord. This is the last snare of maya or sense gratificatory illusion, and it is
only after many, many births of such sense gratificatory activities that a great
soul surrenders unto Vasudeva, Lord Krsna, thereby fulfilling the search after
the ultimate truth.

Arjuna has already accepted Krsna as his spiritual master by surrendering
himself unto Him: sisyas te 'ham sadhi mam tvam praparmam. Consequently,
Krsna will now tell him about the working process in buddhi-yoga, or karma-
yoga, or in other words, the practice of devotional service only for the sense
gratification of the Lord. This buddhi-yoga is clearly explained in Chapter
Ten, verse ten, as being direct communion with the Lord, who is sitting as
Paramatma in everyone's heart. But such communion does not take place
without devotional service. One who is therefore situated in devotional or
transcendental loving service to the Lord, or, in other words, in Krsna
consciousness, attains to this stage of buddhi-yoga by the special grace of the
Lord. The Lord says, therefore, that only to those who are always engaged in
devotional service out of transcendental love does He award the pure
knowledge of devotion in love. In that way the devotee can reach Him easily
in the ever-blissful kingdom of God.

Thus the buddhi-yoga mentioned in this verse is the devotional service of
the Lord, and the word sahkhya mentioned herein has nothing to do with the
atheistic sahkhya-yoga enunciated by the impostor Kapila. One should not,
therefore, misunderstand that the sahkhya-yoga mentioned herein has any
connection with the atheistic sahkhya. Nor did that philosophy have any
influence during that time; nor would Lord Krsna care to mention such
godless philosophical speculations. Real sahkhya philosophy is described by
Lord Kapila in the SrTmad-Bhagavatam, but even that sahkhya has nothing to
do with the current topics. Here, sahkhya means analytical description of the
body and the soul. Lord Krsna made an analytical description of the soul just
to bring Arjuna to the point of buddhi-yoga, or bhakti-yoga. Therefore, Lord
Krsna's sahkhya and Lord Kapila's sahkhya, as described in the Bhagavatam;

are one and the same. They are all bhakti-yoga. He said, therefore, that only
the less intelligent class of men make a distinction between sahkhya-yoga and
bhakti-yoga.

Of course, atheistic sahkhya-yoga has nothing to do with bhakti-yoga, yet
the unintelligent claim that the atheistic sahkhya-yoga is referred to in the
Bhagavad-gita.

One should therefore understand that buddhi-yoga means to work in Krsna
consciousness, in the full bliss and knowledge of devotional service. One who
works for the satisfaction of the Lord only, however difficult such work may
be, is working under the principles of buddhi-yoga and finds himself always in
transcendental bliss. By such transcendental engagement, one achieves all
transcendental qualities automatically, by the grace of the Lord, and thus his
liberation is complete in itself, without his making extraneous endeavors to
acquire knowledge. There is much difference between work in Krsna
consciousness and work for fruitive results, especially in the matter of sense
gratification for achieving results in terms of family or material happiness.
Buddhi-yoga is therefore the transcendental quality of the work that we
perform.

TEXT 40

W?T ll*o II

nehabhikrama-naso 'sti
pratyavayo na vidyate
svalpam apy asya dharmasya
trayate mahato bhayat

na —there is not; iha —in this world; abhikrama —endeavoring; nasah —
loss; asti —there is; pratyavayah —diminution; na —never; vidyate —there is;
svalpam —little; api —although; asya —of this; dharmasya —of this occupation;
trayate —releases; mahatah —of very great; bhayat —from danger.

TRANSLATION

In this endeavor there is no loss or diminution, and a little advancement
on this path can protect one from the most dangerous type of fear.

PURPORT

Activity in Krsna consciousness, or acting for the benefit of Krsna without
expectation of sense gratification, is the highest transcendental quality of
work. Even a small beginning of such activity finds no impediment, nor can
that small beginning be lost at any stage. Any work begun on the material
plane has to be completed, otherwise the whole attempt becomes a failure. But
any work begun in Krsna consciousness has a permanent effect, even though
not finished. The performer of such work is therefore not at a loss even if his
work in Krsna consciousness is incomplete. One percent done in Krsna
consciousness bears permanent results, so that the next beginning is from the
point of two percent; whereas, in material activity, without a hundred percent
success, there is no profit. Ajamila performed his duty in some percentage of
Krsna consciousness, but the result he enjoyed at the end was a hundred
percent, by the grace of the Lord. There is a nice verse in this connection in
SrTmad- Bhagavatam:

tyaktva sva-dharmarh caranambujarh barer
bhajan na pakko 'tha patet tato yadi
yatra kva vabhadram abhud amusya kirn
ko vartha apto 'bhajatarh sva-dharmatah

"If someone gives up self-gratificatory pursuits and works in Krsna
consciousness and then falls down on account of not completing his work,
what loss is there on his part? And, what can one gain if one performs his
material activities perfectly?" (Bhag. 1.5.17) Or, as the Christians say, "What
profiteth a man if he gain the whole world yet suffers the loss of his eternal
soul?"

Material activities and their results end with the body. But work in Krsna
consciousness carries the person again to Krsna consciousness, even after the
loss of the body. At least one is sure to have a chance in the next life of being
born again as a human being, either in the family of a great cultured brahmana
or in a rich aristocratic family that will give one a further chance for elevation.
That is the unique quality of work done in Krsna consciousness.

TEXT 41

^\\< 4 \ ^^I^NFIiRmH ||Y$ ||

vyavasayatmika buddhir
ekeha kuru-nandana
bahu-sakha by anantas ca
buddhayo 'vyavasayinam

vyavasayatmika —resolute Krsna consciousness; buddhih —intelligence; eka
—only one; iha —in this world; kuru-nandana —O beloved child of the Kurus;
bahu-sakhah —various branches; hi —indeed; anantah —unlimited; ca —also;
buddhayah —intelligence; avyavasayinam —of those who are not in Krsna
consciousness.

TRANSLATION

Those who are on this path are resolute in purpose, and their aim is
one. O beloved child of the Kurus, the intelligence of those who are
irresolute is many-branched.

PURPORT

A strong faith in Krsna consciousness that one should be elevated to the
highest perfection of life is called vyavasayatmika intelligence. The Caitanya-
caritamrta states:

'sraddha'-sabde visvasa kahe sudrdha niscaya
krsne bhakti kaile sarva-karma krta haya.

Faith means unflinching trust in something sublime. When one is engaged in
the duties of Krsna consciousness, he need not act in relationship to the
material world with obligations to family traditions, humanity, or nationality.
Fruitive activities are the engagements of one's reactions from past good or
bad deeds. When one is awake in Krsna consciousness, he need no longer

endeavor for good results in his activities. When one is situated in Krsna
consciousness, all activities are on the absolute plane, for they are no longer
subject to dualities like good and bad. The highest perfection of Krsna
consciousness is renunciation of the material conception of life. This state is
automatically achieved by progressive Krsna consciousness. The resolute
purpose of a person in Krsna consciousness is based on knowledge
("Vasudevah sarvam iti sa mahatma sudurlabhah") by which one comes to
know perfectly that Vasudeva, or Krsna, is the root of all manifested causes.
As water on the root of a tree is automatically distributed to the leaves and
branches, in Krsna consciousness, one can render the highest service to
everyone-namely self, family, society, country, humanity, etc. If Krsna is
satisfied by one's actions, then everyone will be satisfied.

Service in Krsna consciousness is, however, best practiced under the able
guidance of a spiritual master who is a bona fide representative of Krsna, who
knows the nature of the student and who can guide him to act in Krsna
consciousness. As such, to be well-versed in Krsna consciousness one has to
act firmly and obey the representative of Krsna, and one should accept the
instruction of the bona fide spiritual master as one's mission in life. Srlla
Visvanatha CakravartI Thakur instructs us, in his famous prayers for the
spiritual master, as follows:

yasya prasadad bhagavat-prasado
yasyaprasadanna gadh kuto 'pi
dhyayam stuvams tasya yasas tri-sandhyam
vande guroh srT-caranaravindam.

"By satisfaction of the spiritual master, the Supreme Personality of Godhead
becomes satisfied. And by not satisfying the spiritual master, there is no
chance of being promoted to the plane of Krsna consciousness. I should,
therefore, meditate and pray for his mercy three times a day, and offer my
respectful obeisances unto him, my spiritual master."

The whole process, however, depends on perfect knowledge of the soul
beyond the conception of the body-not theoretically but practically, when
there is no longer chance for sense gratification manifested in fruitive
activities. One who is not firmly fixed in mind is diverted by various types of
fruitive acts.

TEXTS 42-43

jnfHHi 'jNdNN HW^PdMnHd: I
^<dK<dl: TPpHI^-K’Wlfd ^11 RiH : 11*^ II
^l-H IrdH: f#TTF^tewi; I
RrWlMoNgHi ^^d^lfd <|<fd ||Y^ ||

yam imam puspitam vacam
pravadanty avipascitah
veda-vada-ratah partha
nanyad astiti vadinah

kamatmanah svarga-para
janma-karma-phala-pradam
kriya-visesa-bahulam

bhogaisvarya-gadm prati

yam imam —all these; puspitam —flowery; vacam —words; pravadand —
say; avipascitah —men with a poor fund of knowledge; veda-vada-ratah —
supposed followers of the Vedas; partha —O son of Prtha; na —never; anyat
—anything else; asd —there is; id —this; vadinah —advocates; kama- atmanah
—desirous of sense gratification; svarga-parah —aiming to achieve heavenly
planets; janma-karma-phala-pradam —resulting in fruitive action, good birth,
etc.; kriya-visesa —pompous ceremonies; bahulam —various; bhoga —sense
enjoyment; aisvarya —opulence; gatim —progress; prati — towards.

TRANSLATION

Men of small knowledge are very much attached to the flowery words
of the Vedas, which recommend various fruitive activities for elevation to
heavenly planets, resultant good birth, power, and so forth. Being
desirous of sense gratification and opulent life, they say that there is
nothing more than this.

PURPORT

People in general are not very intelligent, and due to their ignorance they
are most attached to the fruitive activities recommended in the karma-kanda
portions of the Vedas. They do not want anything more than sense

gratificatory proposals for enjoying life in heaven, where wine and women are
available and material opulence is very common. In the Vedas many sacrifices
are recommended for elevation to the heavenly planets, especially the
jyotistoma sacrifices. In fact, it is stated that anyone desiring elevation to
heavenly planets must perform these sacrifices, and men with a poor fund of
knowledge think that this is the whole purpose of Vedic wisdom. It is very
difficult for such inexperienced persons to be situated in the determined action
of Krsna consciousness. As fools are attached to the flowers of poisonous
trees without knowing the results of such attractions, similarly unenlightened
men are attracted by such heavenly opulence and the sense enjoyment thereof.

In the karma-kanda section of the Vedas it is said that those who perform
the four monthly penances become eligible to drink the somarasa beverages to
become immortal and happy forever. Even on this earth some are very eager
to have somarasa to become strong and fit to enjoy sense gratifications. Such
persons have no faith in liberation from material bondage, and they are very
much attached to the pompous ceremonies of Vedic sacrifices. They are
generally sensual, and they do not want anything other than the heavenly
pleasures of life. It is understood that there are gardens called nandana-
kanana in which there is good opportunity for association with angelic,
beautiful women and having a profuse supply of somarasa wine. Such bodily
happiness is certainly sensual; therefore there are those who are purely
attached to material, temporary happiness, as lords of the material world.

TEXT 44

^ II** II

bhogaisvarya-prasaktanam
tayapahrta-cetasam
vyavasayatmika buddhih
samadhau na vidhTyate

bhoga —material enjoyment; aisvarya —opulence; prasaktanam —those who
are so attached; tayd —by such things; apahrta-cetasam —bewildered in mind;
vyavasayatmika —fixed determination; buddhih —devotional service of the
Lord; samadhau —in the controlled mind; na —never; vidhTyate —does take

place.

TRANSLATION

In the minds of those who are too attached to sense enjoyment and
material opulence, and who are bewildered by such things, the resolute
determination of devotional service to the Supreme Lord does not take
place.

PURPORT

Samadhi means "fixed mind." The Vedic dictionary, the Nirukti, says,
samyag adhTyate 'sminn atmatattva-ydthatmyam: "When the mind is fixed for
understanding the self, it is called samadhi." Samadhi is never possible for
persons interested in material sense enjoyment, nor for those who are
bewildered by such temporary things. They are more or less condemned by
the process of material energy.

TEXT 45

II** II

traigunya-visaya veda
nistraigunyo bhavarjuna
nirdvandvo nitya-sattva-stho
niryoga-ksema atmavan

traigunya —pertaining to the three modes of material nature; visayah — on
the subject matter; vedah —Vedic literatures; nistraigunyah —in a pure state of
spiritual existence; bhava —be; arjuna-0 Arjuna; nirdvandvah —free from the
pains of opposites; nitya-sattva-sthah —ever remaining in sattva (goodness);
niryoga-ksemah —free from (the thought of) acquisition and preservation;
atmavan —established in the Self.

TRANSLATION

The Vedas mainly deal with the subject of the three modes of material
nature. Rise above these modes, O Arjuna. Be transcendental to all of
them. Be free from all dualities and from all anxieties for gain and safety,
and be established in the Self.

PURPORT

All material activities involve actions and reactions in the three modes of
material nature. They are meant for fruitive results, which cause bondage in
the material world. The Vedas deal mostly with fruitive activities to gradually
elevate the general public from the field of sense gratification to a position on
the transcendental plane. Arjuna, as a student and friend of Lord Krsna, is
advised to raise himself to the transcendental position of Vedanta philosophy
where, in the beginning, there is brahma-jijnasa, or questions on the Supreme
Transcendence. All the living entities who are in the material world are
struggling very hard for existence. For them the Lord, after creation of the
material world, gave the Vedic wisdom advising how to live and get rid of the
material entanglement. When the activities for sense gratification, namely the
karma-kanda chapter, are finished, then the chance for spiritual realization is
offered in the form of the Upanisads, which are part of different Vedas, as the
Bhagavad-gTta is a part of the fifth Veda, namely the Mahabharata. The
Upanisads mark the beginning of transcendental life.

As long as the material body exists, there are actions and reactions in the
material modes. One has to learn tolerance in the face of dualities such as
happiness and distress, or cold and warmth, and by tolerating such dualities
become free from anxieties regarding gain and loss. This transcendental
position is achieved in full Krsna consciousness when one is fully dependant
on the good will of Krsna

TEXT 46

N'dMd : l|Y$ II

yavan artha udapane
sarvatah samplutodake
tavan sarvesu vedesu
brahmanasya vijanatah

yavan —all that; arthah —is meant; udapane —in a well of water; sarvatah
—in all respects; sampluta-udake —in a great reservoir of water; tavan
—similarly; sarvesu —in all; vedesu —Vedic literatures; brahmanasya —of the
man who knows the Supreme Brahman; vijanatah —of one who is in complete
knowledge.

TRANSLATION

All purposes that are served by the small pond can at once be served by
the great reservoirs of water. Similarly, all the purposes of the Vedas can
be served to one who knows the purpose behind them.

PURPORT

The rituals and sacrifices mentioned in the karma-kanda division of the
Vedic literature are to encourage gradual development of self-realization. And
the purpose of self-realization is clearly stated in the Fifteenth Chapter of the
Bhagavad-gita (15.15): the purpose of studying the Vedas is to know Lord
Krsna, the primeval cause of everything. So, self-realization means
understanding Krsna and one's eternal relationship with Him. The relationship
of the living entities with Krsna is also mentioned in the Fifteenth Chapter of
Bhagavad-gTta. The living entities are parts and parcels of Krsna; therefore,
revival of Krsna consciousness by the individual living entity is the highest
perfectional stage of Vedic knowledge. This is confirmed in the Srimad-
Bhagavatam (3.33.7) as follows:

aho bata svapaco'to garTyan

yaj-jihvagre vartate nama tubhyam
tepus tapas tejuhuvuh sasnur dry a
brahmanucur nama grnanti ye te.

"O my Lord, a person who is chanting Your holy name, although born of a

low family like that of a candala [dog eater], is situated on the highest
platform of self-realization. Such a person must have performed all kinds of
penances and sacrifices according to Vedic rituals and studied the Vedic
literatures many, many times after taking his bath in all the holy places of
pilgrimage. Such a person is considered to be the best of the Aryan family."
So one must be intelligent enough to understand the purpose of the Vedas,
without being attached to the rituals only, and must not desire to be elevated to
the heavenly kingdoms for a better quality of sense gratification. It is not
possible for the common man in this age to follow all the rules and regulations
of the Vedic rituals and the injunctions of the Vedantas and the Upanisads. It
requires much time, energy, knowledge and resources to execute the purposes
of the Vedas. This is hardly possible in this age. The best purpose of Vedic
culture is served, however, by chanting the holy name of the Lord, as
recommended by Lord Caitanya, the deliverer of all fallen souls. When Lord
Caitanya was asked by a great Vedic scholar, Prakasananda Sarasvatl, why He,
the Lord, was chanting the holy name of the Lord like a sentimentalist instead
of studying Vedanta philosophy, the Lord replied that His spiritual master
found Him to be a great fool, and thus he asked Him to chant the holy name of
Lord Krsna. He did so, and became ecstatic like a madman. In this age of Kali,
most of the population is foolish and not adequately educated to understand
Vedanta philosophy; the best purpose of Vedanta philosophy is served by
inoffensively chanting the holy name of the Lord. Vedanta is the last word in
Vedic wisdom, and the author and knower of the Vedanta philosophy is Lord
Krsna; and the highest Vedantist is the great soul who takes pleasure in
chanting the holy name of the Lord. That is the ultimate purpose of all Vedic
mysticism.

TEXT 47

ll*V9 ||

karmany evadhikaras te
ma phalesu kadacana
ma karma-phala-hetur bhur
ma te sango 'stv akarmani

karmani —prescribed duties; eva —certainly; adhikarah —right; te—of you;
ma —never; phalesu —in the fruits; kadacana —at any time; ma —never; karma-
phala —in the result of the work; hetuh —cause; bhuh —become; ma — never; te
—of you; sangah —attachment; astu —be there; akarmani —in not doing.

TRANSLATION

You have a right to perform your prescribed duty, but you are not
entitled to the fruits of action. Never consider yourself to be the cause of
the results of your activities, and never be attached to not doing your
duty.

PURPORT

There are three considerations here: prescribed duties, capricious work, and
inaction. Prescribed duties refer to activities performed while one is in the
modes of material nature. Capricious work means actions without the sanction
of authority, and inaction means not performing one's prescribed duties. The
Lord advised that Arjuna not be inactive, but that he perform his prescribed
duty without being attached to the result. One who is attached to the result of
his work is also the cause of the action. Thus he is the enjoyer or sufferer of
the result of such actions.

As far as prescribed duties are concerned, they can be fitted into three
subdivisions, namely routine work, emergency work and desired activities.
Routine work, in terms of the scriptural injunctions, is done without desire for
results. As one has to do it, obligatory work is action in the mode of goodness.
Work with results becomes the cause of bondage; therefore such work is not
auspicious. Everyone has his proprietory right in regard to prescribed duties,
but should act without attachment to the result; such disinterested obligatory
duties doubtlessly lead one to the path of liberation.

Arjuna was therefore advised by the Lord to fight as a matter of duty
without attachment to the result. His nonparticipation in the battle is another
side of attachment. Such attachment never leads one to the path of salvation.
Any attachment, positive or negative, is cause for bondage. Inaction is sinful.
Therefore, fighting as a matter of duty was the only auspicious path of
salvation for Arjuna.

TEXT 48

^TW: 4)Hiru| I

f^rfe^fT: ^Fft^frTT *Rld 3^1% IKq ||

yoga-sthah kuru karmani

saiigam tyaktva dhananjaya
siddhy-asiddhyoh samo bhutva
samatvam yoga ucyate

yoga-sthah —steadfast in yoga; kuru —perform; karmani —your duty;
saiigam —attachment; tyaktva —having abandoned; dhananjaya —O
Dhananjaya; siddhi-asiddhyoh —in success and failure; samah —the same;
bhutva —having become; samatvam —evenness of mind; yogah-yoga; ucyate
—is called.

TRANSLATION

Be steadfast in yoga, O Arjuna. Perform your duty and abandon all
attachment to success or failure. Such evenness of mind is called yoga.

PURPORT

Krsna tells Arjuna that he should act in yoga. And what is that yoga? Yoga
means to concentrate the mind upon the Supreme by controlling the ever-
disturbing senses. And who is the Supreme? The Supreme is the Lord. And
because He Himself is telling Arjuna to fight, Arjuna has nothing to do with
the results of the fight. Gain or victory are Krsna's concern; Arjuna is simply
advised to act according to the dictation of Krsna. The following of Krsna's
dictation is real yoga, and this is practiced in the process called Krsna
consciousness. By Krsna consciousness only can one give up the sense of
proprietorship. One has to become the servant of Krsna, or the servant of the
servant of Krsna. That is the right way to discharge duty in Krsna
consciousness, which alone can help one to act in yoga.

Arjuna is a ksatriya, and as such he is participating in the varnasrama-
dharma institution. It is said in the Visnu Purana that in the varnasrama-

dharma, the whole aim is to satisfy Visnu. No one should satisfy himself, as is
the rule in the material world, but one should satisfy Krsna. So, unless one
satisfies Krsna, one cannot correctly observe the principles of varnasrama-
dharma. Indirectly, Arjuna was advised to act as Krsna told him.

TEXT 49

'-bH^dd : \\'*\ II

durena hy avaram karma
buddhi-yogad dhananjaya
buddhau saranam anviccha
krpanah phala-hetavah

durena —by discarding it at a long distance; hi —certainly; avaram —
abominable; karma —activities; buddhi-yogat —on the strength of Krsna
consciousness; dhananjaya —O conqueror of wealth; buddhau —in such
consciousness; saranam —full surrender; anviccha —desire; krpanah —the
misers; phala-hetavah —those desiring fruitive action.

TRANSLATION

O Dhananjaya, rid yourself of all fruitive activities by devotional
service, and surrender fully to that consciousness. Those who want to
enjoy the fruits of their work are misers.

PURPORT

One who has actually come to understand one's constitutional position as
the eternal servitor of the Lord gives up all engagements save working in
Krsna consciousness. As already explained, buddhi-yoga means
transcendental loving service to the Lord. Such devotional service is the right
course of action for the living entity. Only misers desire to enjoy the fruit of
their own work just to be further entangled in material bondage. Except for
work in Krsna consciousness, all activities are abominable because they

continually bind the worker to the cycle of birth and death. One should
therefore never desire to be the cause of work. Everything should be done in
Krsna consciousness for the satisfaction of Krsna. Misers do not know how to
utilize the assets of riches which they acquire by good fortune or by hard
labor. One should spend all energies working in Krsna consciousness, and that
will make one's life successful. Like the misers, unfortunate persons do not
employ their human energy in the service of the Lord.

TEXT 50

ll*o ||

buddhi-yukto jahatiha
ubhe sukrta-duskrte
tasmad yogaya yujyasva
yogah karmasu kausalam

buddhi-yuktah —one who is engaged in devotional service; jahati —can get
rid of; iha —in this life; ubhe —in both; sukrta-duskrte —in good and bad
results; tasmat —therefore; yogaya —for the sake of devotional service;
yujyasva —be so engaged; yogah —Krsna consciousness; karmasu —in all
activities; kausalam —art.

TRANSLATION

A man engaged in devotional service rids himself of both good and bad
actions even in this life. Therefore strive for yoga, O Arjuna, which is the
art of all work.

PURPORT

Since time immemorial each living entity has accumulated the various
reactions of his good and bad work. As such, he is continuously ignorant of
his real constitutional position. One's ignorance can be removed by the
instruction of the Bhagavad-gTta which teaches one to surrender unto Lord Sri

*mr:

Krsna in all respects and become liberated from the chained victimization of
action and reaction, birth after birth. Arjuna is therefore advised to act in
Krsna consciousness, the purifying process of resultant action.

TEXT 51

11*? II

karma-jam buddhi-yukta hi
phalam tyaktva mamsinah
janma-bandha-vinirmuktah
padam gacchanty anamayam

karma-jam —because of fruitive activities; buddhi-yuktah —being done in
devotional service; hi —certainly; phalam —results; tyaktva —giving up;
mamsinah —devotees who are great sages; janma-bandha —the bondage of
birth and death; vinirmuktah —liberated souls; padam —position; gacchanti
—reach; anamayam —without miseries.

TRANSLATION

The wise, engaged in devotional service, take refuge in the Lord, and
free themselves from the cycle of birth and death by renouncing the fruits
of action in the material world. In this way they can attain that state
beyond all miseries.

PURPORT

The liberated living entities seek that place where there are no material
miseries. The Bhagavatam says:

samasrita ye padapallava-plavam
mahat-padam punya-yaso murareh
bhavambudhir vatsa-padam pararh padam
pararh padam yad vipadarh na tesam

(Bhag. 10.14.58)

"For one who has accepted the boat of the lotus feet of the Lord, who is the
shelter of the cosmic manifestation and is famous as Mukunda or the giver of
mukti, the ocean of the material world is like the water contained in a calf's
hoofprint. Param padam, or the place where there are no material miseries, or
Vaikuntha, is his goal, not the place where there is danger in every step of
life."

Owing to ignorance, one does not know that this material world is a
miserable place where there are dangers at every step. Out of ignorance only,
less intelligent persons try to adjust to the situation by fruitive activities,
thinking that resultant actions will make them happy. They do not know that
no kind of material body anywhere within the universe can give life without
miseries. The miseries of life, namely birth, death, old age and diseases, are
present everywhere within the material world. But one who understands his
real constitutional position as the eternal servitor of the Lord, and thus knows
the position of the Personality of Godhead, engages himself in the
transcendental loving service of the Lord. Consequently he becomes qualified
to enter into the Vaikuntha planets, where there is neither material, miserable
life, nor the influence of time and death. To know one's constitutional position
means to know also the sublime position of the Lord. One who wrongly thinks
that the living entity's position and the Lord's position are on the same level is
to be understood to be in darkness and therefore unable to engage himself in
the devotional service of the Lord. He becomes a lord himself and thus paves
the way for the repetition of birth and death. But one who, understanding that
his position is to serve, transfers himself to the service of the Lord, at once
becomes eligible for Vaikunthaloka. Service for the cause of the Lord is called
karma-yoga or buddhi-yoga, or in plain words, devotional service to the Lord.

TEXT 52

^o4rddR^r d i

d«l d-dlfd M? ^d°MHI J^<?d^ T \WLR II

yada te moha-kalilam
buddhir vyatitarisyad
tada gantasi nirvedam
srotavyasya srutasya ca

yada —when; te —your; moha —illusory; kalilam —dense forest; buddhih —
transcendental service with intelligence; vyatitarisyati —surpasses; tada —at
that time; gantasi —you shall go; nirvedam —callousness; srotavyasya —all that
is to be heard; srutasya —all that is already heard; ca —also.

TRANSLATION

When your intelligence has passed out of the dense forest of delusion,
you shall become indifferent to all that has been heard and all that is to be
heard.

PURPORT

There are many good examples in the lives of the great devotees of the Lord
of those who became indifferent to the rituals of the Vedas simply by
devotional service to the Lord. When a person factually understands Krsna
and his relationship with Krsna, he naturally becomes completely indifferent
to the rituals of fruitive activities, even though an experienced brahmana. Sri
Madhavendra Purl, a great devotee and acarya in the line of the devotees,
says:

sandhya-vandana bhadram astu bhavato bhoh snana tubhyam namo
bho devah pitaras ca tarpana-vidhau naharh ksamah ksamyatam
yatra kvapi nisadya yadava-kulottamasya kamsa-dvisah

smararh smaram agham harami tad alam manye kim anyena me.

"O Lord, in my prayers three times a day, all glory to You. Bathing, I offer my
obeisances unto You. O demigods! O forefathers! Please excuse me for my
inability to offer you my respects. Now wherever I sit, I can remember the
great descendant of the Yadu dynasty [Krsna], the enemy of Kaiiisa, and
thereby I can free myself from all sinful bondage. I think this is sufficient for
me."

The Vedic rites and rituals are imperative for neophytes: comprehending all
kinds of prayer three times a day, taking a bath early in the morning, offering
respects to the forefathers, etc. But, when one is fully in Krsna consciousness
and is engaged in His transcendental loving service, one becomes indifferent
to all these regulative principles because he has already attained perfection. If

one can reach the platform of understanding by service to the Supreme Lord
Krsna, he has no longer to execute different types of penances and sacrifices
as recommended in revealed scriptures. And, similarly, if one has not
understood that the purpose of the Vedas is to reach Krsna and simply engages
in the rituals, etc., then he is uselessly wasting time in such engagements.
Persons in Krsna consciousness transcend the limit of sabda-brahma, or the
range of the Vedas and Upanisads.

TEXT 53

11X3 II

sruti-vipratipanna te
yada sthasyati niscala
samadhav acala buddhis
tada yog am avapsyasi

sruti —Vedic revelation; vipratipanna —without being influenced by the
fruitive results of the Vedas; te —your; yada —when; sthasyati —remains;
niscala —unmoved; samadhau —in transcendental consciousness, or Krsna
consciousness; acala —unflinching; buddhih —intelligence; tada —at that time;
yogam —self-realization; avapsyasi —you will achieve.

TRANSLATION

When your mind is no longer disturbed by the flowery language of the
Vedas, and when it remains fixed in the trance of self-realization, then you
will have attained the Divine consciousness.

PURPORT

To say that one is in samadhi is to say that one has fully realized Krsna
consciousness; that is, one in full samadhi has realized Brahman, Paramatma
and Bhagavan. The highest perfection of self-realization is to understand that
one is eternally the servitor of Krsna and that one's only business is to

discharge one's duties in Krsna consciousness. A Krsna conscious person, or
unflinching devotee of the Lord, should not be disturbed by the flowery
language of the Vedas nor be engaged in fruitive activities for promotion to the
heavenly kingdom. In Krsna consciousness, one comes directly into
communion with Krsna, and thus all directions from Krsna may be understood
in that transcendental state. One is sure to achieve results by such activities
and attain conclusive knowledge. One has only to carry out the orders of
Krsna or His representative, the spiritual master.

TEXT 54

dc,N 1

ftsTcpfr: f^TTHTWRdlldld II** II

arjuna uvaca
sthita-prajnasya ka bhasa
samadhi-sthasya kesava
sthita-dhTh kim prabhaseta
kim asTta vrajeta kim

arjunah uvaca —Arjuna said; sthita-prajnasya —of one who is situated in
fixed Krsna consciousness; ka —what; bhasa —language; samadhi-sthasya —of
one situated in trance; kesava —O Krsna; sthita-dhTh —one fixed in Krsna
consciousness; kim —what; prabhaseta —speak; kim —how; asTta —does
remain; vrajeta —walk; kim —how.

TRANSLATION

Arjuna said: What are the symptoms of one whose consciousness is
thus merged in Transcendence? How does he speak, and what is his
language? How does he sit, and how does he walk?

PURPORT

As there are symptoms for each and every man, in terms of his particular

situation, similarly one who is Krsna conscious has his particular nature-
talking, walking, thinking, feeling, etc. As a rich man has his symptoms by
which he is known as a rich man, as a diseased man has his symptoms, by
which he is known as diseased, or as a learned man has his symptoms, so a
man in transcendental consciousness of Krsna has specific symptoms in
various dealings. One can know his specific symptoms from the Bhagavad-
gita. Most important is how the man in Krsna consciousness speaks, for
speech is the most important quality of any man. It is said that a fool is
undiscovered as long as he does not speak, and certainly a well-dressed fool
cannot be identified unless he speaks, but as soon as he speaks, he reveals
himself at once. The immediate symptom of a Krsna conscious man is that he
speaks only of Krsna and of matters relating to Him. Other symptoms then
automatically follow, as stated below.

TEXT 55

I

BHrH^dlrHHI II** II

sri-bhagavan uvaca
prajahati yada kaman

sarvan partha mano-gatan
atmany evatmana tustah
sthita-prajhas tadocyate

srT bhagavan uvaca —the Supreme Personality of Godhead said; prajahati
—gives up; yada —when; kaman —desires for sense gratification; sarvan —of
all varieties; partha —O son of Prtha; manah-gatan —of mental concoction;
atmani —in the pure state of the soul; eva —certainly; atmana —by the purified
mind; tustah —satisfied; sthita-prajhah —transcendentally situated; tada —at
that time; ucyate —is said.

TRANSLATION

The Blessed Lord said: O Partha, when a man gives up all varieties of
sense desire which arise from mental concoction, and when his mind finds

satisfaction in the self alone, then he is said to be in pure transcendental
consciousness.

PURPORT

The Bhagavatam affirms that any person who is fully in Krsna
consciousness, or devotional service of the Lord, has all the good qualities of
the great sages, whereas a person who is not so transcendentally situated has
no good qualifications, because he is sure to be taking refuge in his own
mental concoctions. Consequently, it is rightly said herein that one has to give
up all kinds of sense desire manufactured by mental concoction. Artificially,
such sense desires cannot be stopped. But if one is engaged in Krsna
consciousness, then, automatically, sense desires subside without extraneous
efforts. Therefore, one has to engage himself in Krsna consciousness without
hesitation, for this devotional service will instantly help one on to the platform
of transcendental consciousness. The highly developed soul always remains
satisfied in himself by realizing himself as the eternal servitor of the Supreme
Lord. Such a transcendentally situated person has no sense desires resulting
from petty materialism; rather, he remains always happy in his natural position
of eternally serving the Supreme Lord.

TEXT 56

H*HI: ^f faJId^: I

ll*$ II

duhkhesv anudvigna-manah
sukhesu vigata-sprhah
vita-rag a-bhaya-krodhah
sthita-dhir munir ucyate

duhkhesu —in the threefold miseries; anudvigna-manah —without being
agitated in mind; sukhesu —in happiness; vigata-sprhah —without being too
interested; vita —free from; raga —attachment; bhaya —fear; krodhah —anger;
sthita-dhih —one who is steady; munih —sage; ucyate —is called.

TRANSLATION

One who is not disturbed in spite of the threefold miseries, who is not
elated when there is happiness, and who is free from attachment, fear and
anger, is called a sage of steady mind.

PURPORT

The word muni means one who can agitate his mind in various ways for
mental speculation without coming to a factual conclusion. It is said that every
muni has a different angle of vision, and unless a muni differs from other
munis, he cannot be called a muni in the strict sense of the term. Nasau munir
yasya matam na binnam. But a sthita-dhT-muni as mentioned herein by the
Lord, is different from an ordinary muni The sthita-dhT-muni is always in
Krsna consciousness, for he has exhausted all his business of creative
speculation. He has surpassed the stage of mental speculations and has come
to the conclusion that Lord Sri Krsna, or Vasudeva, is everything. He is called
a muni fixed in mind. Such a fully Krsna conscious person is not at all
disturbed by the onslaughts of the threefold miseries, for he accepts all
miseries as the mercy of the Lord, thinking himself only worthy of more
trouble due to his past misdeeds; and he sees that his miseries, by the grace of
the Lord, are minimized to the lowest. Similarly, when he is happy he gives
credit to the Lord, thinking himself unworthy of the happiness; he realizes that
it is due only to the Lord's grace that he is in such a comfortable condition and
able to render better service to the Lord. And, for the service of the Lord, he is
always daring and active and is not influenced by attachment or aversion.
Attachment means accepting things for one's own sense gratification, and
detachment is the absence of such sensual attachment. But one fixed in Krsna
consciousness has neither attachment nor detachment because his life is
dedicated in the service of the Lord. Consequently he is not at all angry even
when his attempts are unsuccessful. A Krsna conscious person is always
steady in his determination.

TEXT 57

HlRn^fd d'H II* vs II

yah sarvatranabhisnehas

tat tat prapya subhasubham
nabhinandati na dvesti
tasya prajha pratisthita

yah —one who; sarvatra —everywhere; anabhisnehah —without affection;
tat —that; tat —that; prapya —achieving; subha —good; asubham —evil; na
—never; abhinandati —prays; na —never; dvesti —envies; tasya —his; prajha
—perfect knowledge; pratisthita —fixed.

TRANSLATION

He who is without attachment, who does not rejoice when he obtains
good, nor lament when he obtains evil, is firmly fixed in perfect
knowledge.

PURPORT

There is always some upheaval in the material world which may be good or
evil. One who is not agitated by such material upheavals, who is unaffected by
good and evil, is to be understood to be fixed in Krsna consciousness. As long
as one is in the material world there is always the possibility of good and evil
because this world is full of duality. But one who is fixed in Krsna
consciousness is not affected by good and evil because he is simply concerned
with Krsna, who is all good absolute. Such consciousness in Krsna situates
one in a perfect transcendental position called, technically, samadhi.

TEXT 58

TT$n 'tlfdlvidl I life; II

yada samharate cayarh
kiirmo 'hganiva sarvasah
indriyanmdriyarthebhyas
tasya prajha pratisthita

yada —when; samharate —winds up; ca —also; ayam —all these; kurmah —
tortoise; ahgani —limbs; iva —like; sarvasah —altogether; indriyani —senses;
indriya-arthebhyah —from the sense objects; tasya —his; prajna
—consciousness; pradsthita —fixed up.

TRANSLATION

One who is able to withdraw his senses from sense objects, as the
tortoise draws his limbs within the shell, is to be understood as truly
situated in knowledge.

PURPORT

The test of a yogi, devotee, or self-realized soul is that he is able to control
the senses according to his plan. Most people, however, are servants of the
senses and are thus directed by the dictation of the senses. That is the answer
to the question as to how the yogi is situated. The senses are compared to
venomous serpents. They want to act very loosely and without restriction. The
yogi, or the devotee, must be very strong to control the serpents-like a snake
charmer. He never allows them to act independently. There are many
injunctions in the revealed scriptures; some of them are do-not's, and some of
them are do's. Unless one is able to follow the do's and the do-not's, restricting
oneself from sense enjoyment, it is not possible to be firmly fixed in Krsna
consciousness. The best example, set herein, is the tortoise. The tortoise can at
any moment wind up his senses and exhibit them again at any time for
particular purposes. Similarly, the senses of the Krsna conscious persons are
used only for some particular purpose in the service of the Lord and are
withdrawn otherwise. Keeping the senses always in the service of the Lord is
the example set by the analogy of the tortoise, who keeps the senses within.

TEXT 59

r<WM\ ft ft 4<f "3 : I

\\*\ n

visaya vinivartante

niraharasya dehinah
rasa-varjam raso 'py asya
par am drstva nivartate

visayah —objects for sense enjoyment; vinivartante —are practiced to be
refrained from; niraharasya —by negative restrictions; dehinah —for the
embodied; rasa-varjam —giving up the taste; rasah —sense of enjoyment; api
—although there is; asya —his; param —far superior things; drstva —by
experiencing; nivartate —ceases from.

TRANSLATION

The embodied soul may be restricted from sense enjoyment, though the
taste for sense objects remains. But, ceasing such engagements by
experiencing a higher taste, he is fixed in consciousness.

PURPORT

Unless one is transcendentally situated, it is not possible to cease from
sense enjoyment. The process of restriction from sense enjoyment by rules
and regulations is something like restricting a diseased person from certain
types of eatables. The patient, however, neither likes such restrictions, nor
loses his taste for eatables. Similarly, sense restriction by some spiritual
process like astahga-yoga, in the matter of yama, niyama, asana, pranayama,
pratyahara, dharana, dhyana, etc., is recommended for less intelligent
persons who have no better knowledge. But one who has tasted the beauty of
the Supreme Lord Krsna, in the course of his advancement in Krsna
consciousness, no longer has a taste for dead material things. Therefore,
restrictions are there for the less intelligent neophytes in the spiritual
advancement of life, but such restrictions are only good if one actually has a
taste for Krsna consciousness. When one is actually Krsna conscious, he
automatically loses his taste for pale things.

TEXT 60

ll^o n

yatato hy api kaunteya
purusasya vipascitah
indriyani pramathmi

haranti prasabham manah

yatatah —while endeavoring; hi —certainly; api —in spite of; kaunteya —O
son of KuntI; purusasya —of the man; vipascitah —full of discriminating
knowledge; indriyani —the senses; pramathmi —stimulated; haranti —throws
forcefully; prasabham —by force; manah —the mind.

TRANSLATION

The senses are so strong and impetuous, O Arjuna, that they forcibly
carry away the mind even of a man of discrimination who is endeavoring
to control them.

PURPORT

There are many learned sages, philosophers and transcendentalists who try
to conquer the senses, but in spite of their endeavors, even the greatest of them
sometimes fall victim to material sense enjoyment due to the agitated mind.
Even Visvamitra, a great sage and perfect yogi, was misled by Menaka into
sex enjoyment, although the yogi was endeavoring for sense control with
severe types of penance and yoga practice. And,of course, there are so many
similar instances in the history of the world. Therefore, it is very difficult to
control the mind and the senses without being fully Krsna conscious. Without
engaging the mind in Krsna, one cannot cease such material engagements. A
practical example is given by Sri Yamunacarya, a great saint and devotee,
who says: "Since my mind has been engaged in the service of the lotus feet of
Lord Krsna, and I have been enjoying an ever new transcendental humor,
whenever I think of sex life with a woman, my face at once turns from it, and I
spit at the thought."

Krsna consciousness is such a transcendentally nice thing that automatically
material enjoyment becomes distasteful. It is as if a hungry man had satisfied
his hunger by a sufficient quantity of nutritious eatables. Maharaja Ambarlsa

also conquered a great yogi, Durvasa Muni, simply because his mind was
engaged in Krsna consciousness.

TEXT 61

dlfa dd^l ^<*d BTRTtrTJTcTr: I

d^l H<5ll ITfdlWT 11^ II

tani sarvani samyamya
yukta asTta mat-parah
vase hi yasyendriyani
tasya prajha pradsthita

tani —those senses; sarvani —all; samyamya —keeping under control; yuktah
—being engaged; asTta —being so situated; mat-parah —in relationship with
Me; vase —in full subjugation; hi —certainly; yasya —one whose; indriyani
—senses; tasya —his; prajha —consciousness; pradsthita —fixed.

TRANSLATION

One who restrains his senses and fixes his consciousness upon Me is
known as a man of steady intelligence.

PURPORT

That the highest conception of yoga perfection is Krsna consciousness is
clearly explained in this verse. And, unless one is Krsna conscious, it is not at
all possible to control the senses. As cited above, the great sage Durvasa Muni
picked a quarrel with Maharaja Ambarisa, and Durvasa Muni unnecessarily
became angry out of pride and therefore could not check his senses. On the
other hand, the King, although not as powerful a yogi as the sage, but a
devotee of the Lord, silently tolerated all the sage's injustices and thereby
emerged victorious. The King was able to control his senses because of the
following qualifications, as mentioned in the SrTmad-Bhagavatam:

sa vai manah krsna-padaravindayor

vacarhsi vaikuritha-gurianavarriane
karau barer mandira-marjanadisu
srutim cakaracyuta-sat-kathodaye

mukunda-liiigalaya-darsane drsau

tad-bhrtya-gatra-sparse'hga-sahgamam
ghranam ca tat-pada-saroja-saurabhe
srimat-tulasya rasanam tad-arpite

padau hareh ksetra-padanusarpane
siro hrsikesa-padabhivandane
kamam ca dasye na tu kama-kamyaya
yathottamasloka-janasraya ratih

"King Ambarlsa fixed his mind on the lotus feet of Lord Krsna, engaged his
words in describing the abode of the Lord, his hands in cleansing the temple
of the Lord, his ears in hearing the pastimes of the Lord, his eyes in seeing the
form of the Lord, his body in touching the body of the devotee, his nostrils in
smelling the flavor of the flowers offered to the lotus feet of the Lord, his
tongue in tasting the tulasT leaves offered to Him, his legs in traveling to the
holy place where His temple is situated, his head in offering obeisances unto
the Lord, and his desires in fulfilling the desires of the Lord ... and all these
qualifications made him fit to become a mat-par ah devotee of the Lord."
(.Bhdg . 9.4.18-20)

The word mat-parah is most significant in this connection. How one can
become a mat-parah is described in the life of Maharaja Ambarlsa. Srlla
Baladeva Vidyabhusana, a great scholar and acarya in the line of the mat-
parah, remarks: "mad-bhakti-prabhavena sarvendriya-vijaya-purvika svatma
drstih sulabheti bhavah." "The senses can be completely controlled only by
the strength of devotional service to Krsna." Also, the example of fire is
sometimes given: "As the small flames within burn everything within the
room, similarly Lord Visnu, situated in the heart of the yogi, burns up all kinds
of impurities." The Yoga-siitra also prescribes meditation on Visnu, and not
meditation on the void. The so-called yogis who meditate on something which
is not the Visnu form simply waste their time in a vain search after some
phantasmagoria. We have to be Krsna conscious-devoted to the Personality of
Godhead. This is the aim of the real yoga.

TEXT 62

«TT*rat I

U^llcH^Mcl «hl'-H:^nr^Tt^dWT^ 11^ II

dhyayato visayan pumsah
saiigas tesupajayate
saiigat sanjayate kamah
kamat krodho 'bhijayate

dhyayatah —while contemplating; visayan —sense objects; pumsah —of the
person; saiigah —attachment; tesu —in the sense objects; upajayate —develops;
saiigat —attachment; sanjayate —develops; kamah —desire; kamat —from
desire; krodhah —anger; abhijayate —becomes manifest.

TRANSLATION

While contemplating the objects of the senses, a person develops
attachment for them, and from such attachment lust develops, and from
lust anger arises.

PURPORT

One who is not Krsna conscious is subjected to material desires while
contemplating the objects of senses. The senses require real engagements, and
if they are not engaged in the transcendental loving service of the Lord, they
will certainly seek engagement in the service of materialism. In the material
world everyone, including Lord Siva and Lord Brahma—to say nothing of
other demigods in the heavenly planets—is subjected to the influence of sense
objects, and the only method to get out of this puzzle of material existence is
to become Krsna conscious. Lord Siva was deep in meditation, but when
Parvatl agitated him for sense pleasure, he agreed to the proposal, and as a
result Kartikeya was born. When Haridasa Thakur was a young devotee of the
Lord, he was similarly allured by the incarnation of Maya Devi, but Haridasa
easily passed the test because of his unalloyed devotion to Lord Krsna. As
illustrated in the above-mentioned verse of Sri Yamunacarya, a sincere

devotee of the Lord shuns all material sense enjoyment due to his higher taste
for spiritual enjoyment in the association of the Lord. That is the secret of
success. One who is not, therefore, in Krsna consciousness, however powerful
he may be in controlling the senses by artificial repression, is sure ultimately
to fail, for the slightest thought of sense pleasure will agitate him to gratify his
desires.

TEXT 63

'Hi Id I ^jWl 411 [d ||^ ||

krodhad bhavati sammohah
sammohat smrti-vibhramah
smrd-bhramsad buddhi-naso
buddhi-nasat pranasyati

krodhat —from anger; bhavati —takes place; sammohah —perfect illusion;
sammohat —from illusion; smrti —of memory; vibhramah —bewilderment;
smrti-bhramsat —after bewilderment of memory; buddhi-nasah —loss of
intelligence; buddhi-nasat —and from loss of intelligence; pranasyati —falls
down.

TRANSLATION

From anger, delusion arises, and from delusion bewilderment of
memory. When memory is bewildered, intelligence is lost, and when
intelligence is lost, one falls down again into the material pool.

PURPORT

By development of Krsna consciousness one can know that everything has
its use in the service of the Lord. Those who are without knowledge of Krsna
consciousness artificially try to avoid material objects, and as a result,
although they desire liberation from material bondage, they do not attain to the
perfect stage of renunciation. On the other hand, a person in Krsna

consciousness knows how to use everything in the service of the Lord;
therefore he does not become a victim of material consciousness. For
example, for an impersonalist, the Lord, or the Absolute, being impersonal,
cannot eat. Whereas an impersonalist tries to avoid good eatables, a devotee
knows that Krsna is the supreme enjoyer and that He eats all that is offered to
Him in devotion. So, after offering good eatables to the Lord, the devotee
takes the remnants, called prasadam. Thus everything becomes spiritualized
and there is no danger of a downfall. The devotee takes prasadam in Krsna
consciousness, whereas the nondevotee rejects it as material. The
impersonalist, therefore, cannot enjoy life due to his artificial renunciation;
and for this reason, a slight agitation of the mind pulls him down again into
the pool of material existence. It is said that such a soul, even though rising up
to the point of liberation, falls down again due to his not having support in
devotional service.

TEXT 64

raga-dvesa-vimuktais tu
visayan indriyais caran
atma-vasyair vidheyatma
prasadam adhigacchad

raga —attachment; dvesa —detachment; vimuktaih —by one who has been
free from such things; tu —but; visayan —sense objects; indriyaih —by the
senses; caran —acting; atma-vasyaih —one who has control over; vidheyatma
—one who follows regulated freedom; prasadam —the mercy of the Lord;
adhigacchad —attains.

TRANSLATION

One who can control his senses by practicing the regulated principles of
freedom can obtain the complete mercy of the Lord and thus become free
from all attachment and aversion.

PURPORT

It is already explained that one may externally control the senses by some
artificial process, but unless the senses are engaged in the transcendental
service of the Lord, there is every chance of a fall. Although the person in full
Krsna consciousness may apparently be on the sensual plane, because of his
being Krsna conscious, he has no attachment to sensual activities. The Krsna
conscious person is concerned only with the satisfaction of Krsna, and nothing
else. Therefore he is transcendental to all attachment. If Krsna wants, the
devotee can do anything which is ordinarily undesirable; and if Krsna does not
want, he shall not do that which he would have ordinarily done for his own
satisfaction. Therefore to act or not to act is within his control because he acts
only under the direction of Krsna. This consciousness is the causeless mercy
of the Lord, which the devotee can achieve in spite of his being attached to the
sensual platform.

TEXT 65

II

prasade sarva-duhkhanarh
hanir asyopajayate
prasanna-cetaso hy asu
buddhih paryavadsthate

prasade —on achievement of the causeless mercy of the Lord; sarva —all;
duhkhanam —material miseries; hanih —destruction; asya —his; upajayate —
takes place; prasanna-cetasah —of the happy-minded; hi —certainly; asu —
very soon; buddhih —intelligence; pari —sufficiently; avadsthate —established.

TRANSLATION

For one who is so situated in the Divine consciousness, the threefold
miseries of material existence exist no longer; in such a happy state, one's
intelligence soon becomes steady.

TEXT 66

•nrVd HFRT I

JT^PTRW: STTfcTW^rPrfrT: \\^ II

nastz buddhir ayuktasya
na cayuktasya bhavana
na cabhavayatah santir
asantasya kutah sukham

na asti —there cannot be; buddhih —transcendental intelligence; ayuktasya
—of one who is not connected (with Krsna consciousness); na —neither; ca
—and; ayuktasya —of one devoid of Krsna consciousness; bhavana —mind
fixed in happiness; na —neither; ca —and; abhavayatah —one who is not fixed;
santih —peace; asantasya —of the unpeaceful; kutah —where is; sukham —
happiness.

TRANSLATION

One who is not in transcendental consciousness can have neither a
controlled mind nor steady intelligence, without which there is no
possibility of peace. And how can there be any happiness without peace?

PURPORT

Unless one is in Krsna consciousness, there is no possibility of peace. So it
is confirmed in the Fifth Chapter (5.29) that when one understands that Krsna
is the only enjoyer of all the good results of sacrifice and penance, and that He
is the proprietor of all universal manifestations, that He is the real friend of all
living entities, then only can one have real peace. Therefore, if one is not in
Krsna consciousness, there cannot be a final goal for the mind. Disturbance is
due to want of an ultimate goal, and when one is certain that Krsna is the
enjoyer, proprietor and friend of everyone and everything, then one can, with a
steady mind, bring about peace. Therefore, one who is engaged without a
relationship with Krsna is certainly always in distress and is without peace,
however much one may make a show of peace and spiritual advancement in
life. Krsna consciousness is a self-manifested peaceful condition which can be

achieved only in relationship with Krsna.

TEXT 67

d«^ t»<ld H<5li ll^vs ||

indriyanam hi caratam
yan mano 'nuvidhiyate
tad asya harati prajham
vayur navam ivambhasi

indriyanam —of the senses; hi —certainly; caratam —while herding over; yat
—that; manah —mind; anuvidhiyate —becomes constantly engaged; tat — that;
asya —his; harati —takes away; prajham —intelligence; vayuh —wind; navam
—a boat; iva —like; ambhasi —on the water.

TRANSLATION

As a boat on the water is swept away by a strong wind, even one of the
senses on which the mind focuses can carry away a man's intelligence.

PURPORT

Unless all of the senses are engaged in the service of the Lord, even one of
them engaged in sense gratification can deviate the devotee from the path of
transcendental advancement. As mentioned in the life of Maharaja Ambarlsa,
all of the senses must be engaged in Krsna consciousness, for that is the
correct technique for controlling the mind.

TEXT 68

d^HIOHI fd^dlfd u4*l: I

^I til r«AUI IHI HI 4ild P*id I ll^q II

tasmad yasya maha-baho
nigrhTtani sarvasah
indriyanmdriyarthebhyas
tasya prajna pratisthita

tasmat —therefore; yasya —of one's; maha-baho —O mighty-armed one;
nigrhTtani —so curbed down; sarvasah —all around; indriyani —the senses;
indriya-arthebhyah —for the sake of sense objects; tasya —his; prajna —
intelligence; pratisthita —fixed.

TRANSLATION

Therefore, O mighty-armed, one whose senses are restrained from their
objects is certainly of steady intelligence.

PURPORT

As enemies are curbed by superior force, similarly, the senses can be curbed
not by any human endeavor, but only by keeping them engaged in the service
of the Lord. One who has understood this—that only by Krsna consciousness
is one really established in intelligence and that one should practice this art
under the guidance of a bona fide spiritual master—is called sadhaka, or a
suitable candidate for liberation.

TEXT 69

srrtai «4^dwi d^i t mh\ i

yd nisa sarva-bhutanarh
tasyarh jagarti sarhyamT
yasyarh jagrati bhutani
sa nisa pasyato muneh

ya —what; nisa —is night; sarva —all; bhutanam —of living entities; tasyam
in that; jagarti —wakeful; sarhyamT —the self-controlled; yasyam —in which;

jagrati —awake; bhutani —all beings; sa —that is; nisa —night; pasyatah —for
the introspective; muneh —sage.

TRANSLATION

What is night for all beings is the time of awakening for the self-
controlled; and the time of awakening for all beings is night for the
introspective sage.

PURPORT

There are two classes of intelligent men. The one is intelligent in material
activities for sense gratification, and the other is introspective and awake to
the cultivation of self-realization. Activities of the introspective sage, or
thoughtful man, are night for persons materially absorbed. Materialistic
persons remain asleep in such a night due to their ignorance of self-
realization. The introspective sage remains alert in the "night" of the
materialistic men. The sage feels transcendental pleasure in the gradual
advancement of spiritual culture, whereas the man in materialistic activities,
being asleep to self-realization, dreams of varieties of sense pleasure, feeling
sometimes happy and sometimes distressed in his sleeping condition. The
introspective man is always indifferent to materialistic happiness and distress.
He goes on with his self-realization activities undisturbed by material reaction.

TEXT 70

Vi

IH : TjffcT M £d I

d&c'bldl

ill I fWd IH) Fd 5T <bl H <bl4) IIV9o II

apuryamanam acala-pratistham
samudram apah pravisanti yadvat
tadvat kama yam pravisanti sarve
sa santim apnoti na kama-kamT

apuryamanam —always filled; acala-pratistham —steadily situated;
samudram —the ocean; apah —water; pravisanti —enter; yadvat —as; tadvat
—so; kamah —desires; yam —unto one; pravisanti —enter; sarve —all; sah
—that person; santim —peace; apnoti —achieves; na —not; kama-kamT —one
who desires to fulfill desires.

TRANSLATION

A person who is not disturbed by the incessant flow of desires—that
enter like rivers into the ocean which is ever being filled but is always still
— can alone achieve peace, and not the man who strives to satisfy such
desires.

PURPORT

Although the vast ocean is always filled with water, it is always, especially
during the rainy season, being filled with much more water. But the ocean
remains the same-steady; it is not agitated, nor does it cross beyond the limit
of its brink. That is also true of a person fixed in Krsna consciousness. As long
as one has the material body, the demands of the body for sense gratification
will continue. The devotee, however, is not disturbed by such desires because
of his fullness. A Krsna conscious man is not in need of anything because the
Lord fulfills all his material necessities. Therefore he is like the ocean-always
full in himself. Desires may come to him like the waters of the rivers that flow
into the ocean, but he is steady in his activities, and he is not even slightly
disturbed by desires for sense gratification. That is the proof of a Krsna
conscious man-one who has lost all inclinations for material sense
gratification, although the desires are present. Because he remains satisfied in
the transcendental loving service of the Lord, he can remain steady, like the
ocean, and therefore enjoy full peace. Others, however, who fulfill desires
even up to the limit of liberation, what to speak of material success, never
attain peace. The fruitive workers, the Salvationists, and also the yogis who are
after mystic powers, are all unhappy because of unfulfilled desires. But the
person in Krsna consciousness is happy in the service of the Lord, and he has
no desires to be fulfilled. In fact, he does not even desire liberation from the
so-called material bondage. The devotees of Krsna have no material desires,
and therefore they are in perfect peace.

TEXT 71

^T^lir^r^l^rd IIV9? II

vihaya kaman yah sarvan
pumarhs carad nihsprhah
nirmamo nirahahkarah
sa sandm adhigacchad

vihaya —after giving up; kaman —all material desires for sense gratification;
yah —the person; sarvan —all; pumdn —a person; carad —lives; nihsprhah —
desireless; nirmamah —without a sense of proprietorship; nirahahkarah —
without false ego; sah —all; sandm —perfect peace; adhigacchad —attains.

TRANSLATION

A person who has given up all desires for sense gratification, who lives
free from desires, who has given up all sense of proprietorship and is
devoid of false ego-he alone can attain real peace.

PURPORT

To become desireless means not to desire anything for sense gratification.
In other words, desire for becoming Krsna conscious is actually
desirelessness. To understand one's actual position as the eternal servitor of
Krsna, without falsely claiming this material body to be oneself and without
falsely claiming proprietorship over anything in the world, is the perfect stage
of Krsna consciousness. One who is situated in this perfect stage knows that
because Krsna is the proprietor of everything, therefore everything must be
used for the satisfaction of Krsna. Arjuna did not want to fight for his own
sense satisfaction, but when he became fully Krsna conscious he fought
because Krsna wanted him to fight. For himself there was no desire to fight,
but for Krsna the same Arjuna fought to his best ability. Desire for the
satisfaction of Krsna is really desirelessness; it is not an artificial attempt to
abolish desires. The living entity cannot be desireless or senseless, but he does
have to change the quality of the desires. A materially desireless person

certainly knows that everything belongs to Krsna (Tsavasyam idarh sarvam),
and therefore he does not falsely claim proprietorship over anything. This
transcendental knowledge is based on self-realization-namely, knowing
perfectly well that every living entity is the eternal part and parcel of Krsna in
spiritual identity, and therefore the eternal position of the living entity is never
on the level of Krsna or greater than Him. This understanding of Krsna
consciousness is the basic principle of real peace.

TEXT 72

||V9^ II

esa brahmi sthitih partha
nainam prapya vimuhyati
sthitvasyam anta-kale 'pi
brahma-nirvanam rcchati

esa —this; brahmi —spiritual; sthitih —situation; partha —O son of Prtha; na
—never; enam —this; prapya —achieving; vimuhyati —bewilders; sthitva —
being so situated; asyam —being so; anta-kale —at the end of life; api —also;
brahma-nirvanam —spiritual (kingdom of God); rcchati —attains.

TRANSLATION

That is the way of the spiritual and godly life, after attaining which a
man is not bewildered. Being so situated, even at the hour of death, one
can enter into the kingdom of God.

PURPORT

One can attain Krsna consciousness or divine life at once, within a second-
or one may not attain such a state of life even after millions of births. It is only
a matter of understanding and accepting the fact. Khatvanga Maharaja attained
this state of life just a few minutes before his death, by surrendering unto
Krsna. Nirvana means ending the process of materialistic life. According to

Buddhist philosophy, there is only void after the completion of this material
life, but Bhagavad-gita teaches differently. Actual life begins after the
completion of this material life. For the gross materialist it is sufficient to
know that one has to end this materialistic way of life, but for persons who are
spiritually advanced, there is another life after this materialistic life. Before
ending this life, if one fortunately becomes Krsna conscious, he at once attains
the stage of Brahma-nirvana. There is no difference between the kingdom of
God and the devotional service of the Lord. Since both of them are on the
absolute plane, to be engaged in the transcendental loving service of the Lord
is to have attained the spiritual kingdom. In the material world there are
activities of sense gratification, whereas in the spiritual world there are
activities of Krsna consciousness. Attainment of Krsna consciousness even
during this life is immediate attainment of Brahman, and one who is situated
in Krsna consciousness has certainly already entered into the kingdom of God.

Brahman is just the opposite of matter. Therefore brahmT sthitih means "not
on the platform of material activities." Devotional service of the Lord is
accepted in the Bhagavad- gita as the liberated stage. Therefore, brahmT-
sthitih is liberation from material bondage.

Srlla Bhaktivinode Thakur has summarized this Second Chapter of the
Bhagavad-gTta as being the contents for the whole text. In the Bhagavad- gita,
the subject matters are karma-yoga, jhana-yoga, and bhakti-yoga. In the
Second Chapter karma-yoga and jhana-yoga have been clearly discussed, and
a glimpse of bhakti-yoga has also been given, as the contents for the complete
text.

Thus end the Bhaktivedanta Purports to the Second Chapter of the Srlmad-
Bhagavad-glta in the matter of its Contents.

CHAPTER THREE

Karma-yoga

TEXT 1

i

^TTWf ^c+4u|*r) Hdl f^f^rr^T i

dfc* +4^1 4R JTTfH^N-tlRi II*

arjuna uvaca
jyayasT cet karmanas te
mata buddhir janardana
tat kim karmani ghore mam

niyojayasi kesava

arjunah —Arjuna; uvaca —said; jyayasT —speaking very highly; cet —
although; karmanah —than fruitive action; te —your; mata —opinion; buddhih
—intelligence; janardana —O Krsna; tat —therefore; kim —why; karmani —in
action; ghore —ghastly; mam —me; niyojayasi —engaging me; kesava —O
Krsna.

TRANSLATION

Arjuna said: O Janardana, O Kesava, why do You urge me to engage in
this ghastly warfare, if You think that intelligence is better than fruitive
work?

PURPORT

The Supreme Personality of Godhead Sri Krsna has very elaborately
described the constitution of the soul in the previous chapter, with a view to
deliver His intimate friend Arjuna from the ocean of material grief. And the
path of realization has been recommended: buddhi-yoga, or Krsna
consciousness. Sometimes Krsna consciousness is misunderstood to be inertia,
and one with such a misunderstanding often withdraws to a secluded place to
become fully Krsna conscious by chanting the holy name of Lord Krsna. But
without being trained in the philosophy of Krsna consciousness, it is not
advisable to chant the holy name of Krsna in a secluded place where one may
acquire only cheap adoration from the innocent public. Arjuna also thought of
Krsna consciousness or buddhi -yoga, or intelligence in spiritual advancement
of knowledge, as something like retirement from active life and the practice of
penance and austerity at a secluded place. In other words, he wanted to
skillfully avoid the fighting by using Krsna consciousness as an excuse. But as
a sincere student, he placed the matter before his master and questioned Krsna
as to his best course of action. In answer, Lord Krsna elaborately explained
karma-yoga, or work in Krsna consciousness, in this Third Chapter.

TEXT 2

SEnfejtofa cii^H I

ir ii

vyamisreneva vakyena
buddhirh mohayasiva me
tad ekarh vada niscitya
yena sreyo 'ham apnuyam

vyamisrena —by equivocal; iva —as; vakyena —words; buddhim
—intelligence; mohayasi —bewildering; iva —as; me —my; tat —therefore;
ekam —only one; vada —please tell; niscitya —ascertaining; yena —by which;
sreyah —real benefit; aham —I; apnuyam —may have it.

TRANSLATION

My intelligence is bewildered by Your equivocal instructions.
Therefore, please tell me decisively what is most beneficial for me.

PURPORT

In the previous chapter, as a prelude to the Bhagavad- gita, many different
paths were explained, such as sahkhya-yoga, buddhi-yoga, control of the
senses by intelligence, work without fruitive desire, and the position of the
neophyte. This was all presented unsystematically. A more organized outline
of the path would be necessary for action and understanding. Arjuna,
therefore, wanted to clear up these apparently confusing matters so that any
common man could accept them without misinterpretation. Although Krsna
had no intention of confusing Arjuna by any jugglery of words, Arjuna could
not follow the process of Krsna consciousness—either by inertia or active
service. In other words, by his questions he is clearing the path of Krsna
consciousness for all students who seriously want to understand the mystery
of the Bhagavad-gTta.

TEXT 3

5lw41ilH ^RhI^ 113 II

srT-bhagavan uvaca
loke 'smin dvi-vidha nistha
pura prokta mayanagha
jnana-yogena sahkhydnam
karma-yogena yoginam

srT bhagavan uvaca —the Supreme Personality of Godhead said; loke —in
the world; asmin —this; dvi-vidha —two kinds of; nistha —faith; pura —
formerly; prokta —was said; maya —by Me; anagha —O sinless one; jnana-
yogena —by the linking process of knowledge; sahkhydnam —of the empiric
philosophers; karma-yogena —by the linking process of devotion; yoginam
—of the devotees.

TRANSLATION

The Blessed Lord said: O sinless Arjuna, I have already explained that
there are two classes of men who realize the Self. Some are inclined to
understand Him by empirical, philosophical speculation, and others are
inclined to know Him by devotional work.

PURPORT

In the Second Chapter, verse 39, the Lord explained two kinds of
procedures-namely sahkhya-yoga and karma-yoga, or buddhi-yoga. In this
verse, the Lord explains the same more clearly. Sahkhya-yoga, or the
analytical study of the nature of spirit and matter, is the subject matter for
persons who are inclined to speculate and understand things by experimental
knowledge and philosophy. The other class of men work in Krsna
consciousness, as it is explained in the 61st verse of the Second Chapter. The
Lord has explained, also in the 39th verse, that by working by the principles of
buddhi-yoga, or Krsna consciousness, one can be relieved from the bonds of
action; and, furthermore, there is no flaw in the process. The same principle is
more clearly explained in the 61st verse-that this buddhi- yoga is to depend
entirely on the Supreme (or more specifically, on Krsna), and in this way all

the senses can be brought under control very easily. Therefore, both the yogas
are interdependant, as religion and philosophy. Religion without philosophy is
sentiment, or sometimes fanaticism, while philosophy without religion is
mental speculation. The ultimate goal is Krsna, because the philosophers who
are also sincerely searching after the Absolute Truth come in the end to Krsna
consciousness. This is also stated in the Bhagavad-gita. The whole process is
to understand the real position of the self in relation to the Superself. The
indirect process is philosophical speculation, by which, gradually, one may
come to the point of Krsna consciousness; and the other process is directly
connecting with everything in Krsna consciousness. Of these two, the path of
Krsna consciousness is better because it does not depend on purifying the
senses by a philosophical process. Krsna consciousness is itself the purifying
process, and by the direct method of devotional service it is simultaneously
easy and sublime.

TEXT 4

na karmanam anarambhan
naiskarmyam puruso 'saute
na ca sannyasanad eva
siddhim samadhigacchati

na —without; karmanam —of the prescribed duties; anarambhat —non¬
performance; naiskarmyam —freedom from reaction; purusah —man; asnute
—achieve; na —nor; ca —also; sannyasanat —by renunciation; eva —simply;
siddhim —success; samadhigacchati —attain.

TRANSLATION

Not by merely abstaining from work can one achieve freedom from
reaction, nor by renunciation alone can one attain perfection.

PURPORT

The renounced order of life can be accepted upon being purified by the
discharge of the prescribed form of duties which are laid down just to purify
the heart of materialistic men. Without purification, one cannot attain success
by abruptly adopting the fourth order of life ( sannyasa ). According to the
empirical philosophers, simply by adopting sannyasa, or retiring from fruitive
activities, one at once becomes as good as Narayana. But Lord Krsna does not
approve this principle. Without purification of heart, sannyasa is simply a
disturbance to the social order. On the other hand, if someone takes to the
transcendental service of the Lord, even without discharging his prescribed
duties, whatever he may be able to advance in the cause is accepted by the
Lord (buddhi-yoga). Svalpam apy asya dharmasya tray ate mahato bhayat.
Even a slight performance of such a principle enables one to overcome great
difficulties.

TEXT 5

+l4d 11*11

na hi kascit ksanam api
jatu tisthaty akarmakrt
karyate hy avasah karma
sarvah prakrti-jair gunaih

na —nor; hi —certainly; kascit —anyone; ksanam —even a moment; api —
also; jatu —even; tisthati —stands; akarma-krt —without doing something;
karyate —forced to work; hi —certainly; avasah —helplessly; karma —work;
sarvah —everything; prakrti-jaih —out of the modes of material nature;
gunaih —by the qualities.

TRANSLATION

All men are forced to act helplessly according to the impulses born of
the modes of material nature; therefore no one can refrain from doing
something, not even for a moment.

PURPORT

It is not a question of embodied life, but it is the nature of the soul to be
always active. Without the presence of the spirit soul, the material body
cannot move. The body is only a dead vehicle to be worked by the spirit soul,
which is always active and cannot stop even for a moment. As such, the spirit
soul has to be engaged in the good work of Krsna consciousness, otherwise it
will be engaged in occupations dictated by illusory energy. In contact with
material energy, the spirit soul acquires material modes, and to purify the soul
from such affinities it is necessary to engage in the prescribed duties enjoined
in the sastras. But if the soul is engaged in his natural function of Krsna
consciousness, whatever he is able to do is good for him. The SrTmad-
Bhagavatam affirms this:

tyaktva sva-dharmarh caranambujam barer
bhajarm apakvo 'tha patet tato yadi
yatra kva vabhadram abhud amusya kirn
ko vartha apto 'bhajatarh sva-dharmatah.

"If someone takes to Krsna consciousness, even though he may not follow the
prescribed duties in the sastras nor execute the devotional service properly,
and even though he may fall down from the standard, there is no loss or evil
for him. But if he carries out all the injunctions for purification in the sastras,
what does it avail him if he is not Krsna conscious?" (Bhag. 1.5.17) So the
purificatory process is necessary for reaching this point of Krsna
consciousness. Therefore, sannyasa, or any purificatory process, is to help
reach the ultimate goal of becoming Krsna conscious, without which
everything is considered a failure.

TEXT 6

chifr^lN I

karmendriyani samyamya
ya aste manasa smaran

indriyarthan vimudhatma
mithyacarah sa ucyate

karma-indriyani —the five working sense organs; samyamya —controlling;
yah —anyone who; aste —remains; manasa —by mind; smaran —thinking;
indriya-arthan —sense objects; vimudha —foolish; atma —soul; mithya-acarah
—pretender; sah —he; ucyate —is called.

TRANSLATION

One who restrains the senses and organs of action, but whose mind
dwells on sense objects, certainly deludes himself and is called a
pretender.

PURPORT

There are many pretenders who refuse to work in Krsna consciousness but
make a show of meditation, while actually dwelling within the mind upon
sense enjoyment. Such pretenders may also speak on dry philosophy in order
to bluff sophisticated followers, but according to this verse these are the
greatest cheaters. For sense enjoyment one can act in any capacity of the
social order, but if one follows the rules and regulations of his particular
status, he can make gradual progress in purifying his existence. But he who
makes a show of being a yogi, while actually searching for the objects of sense
gratification, must be called the greatest cheater, even though he sometimes
speaks of philosophy. His knowledge has no value because the effects of such
a sinful man's knowledge are taken away by the illusory energy of the Lord.
Such a pretender's mind is always impure, and therefore his show of yogic
meditation has no value whatsoever.

TEXT 7

: W IdP^iWd IIV9 II

yas tv indriyani manasa

niyamyarabhate 'rjuna
karmendriyaih karma-yogam
asaktah sa visisyate

yah —one who; tu —but; indriyani —senses; manasa —by the mind; niyamya
—regulating; arabhate —begins; arjuna —O Arjuna; karma-indriyaih —by the
active sense organs; karma-yogam —devotion; asaktah —without attachment;
sah —he; visisyate —by far the better.

TRANSLATION

On the other hand, he who controls the senses by the mind and engages
his active organs in works of devotion, without attachment, is by far
superior.

PURPORT

Instead of becoming a pseudo-transcendentalist for the sake of wanton
living and sense enjoyment, it is far better to remain in one's own business and
execute the purpose of life, which is to get free from material bondage and
enter into the kingdom of God. The prime svartha-gati, or goal of self-interest,
is to reach Visnu. The whole institution of varna and asrama is designed to
help us reach this goal of life. A householder can also reach this destination by
regulated service in Krsna consciousness. For self- realization, one can live a
controlled life, as prescribed in the sastras, and continue carrying out his
business without attachment, and in that way make progress. Such a sincere
person who follows this method is far better situated than the false pretender
who adopts show-bottle spiritualism to cheat the innocent public. A sincere
sweeper in the street is far better than the charlatan meditator who meditates
only for the sake of making a living.

TEXT 8

fH^ld $<? +4 c £|<b4ui: I

\te II

niyatam kuru karma tvam
karma jyayo hy akarmanah
sarira-yatrapi ca te

na prasiddhyed akarmanah

niyatam —prescribed; kuru —do; karma —duties; tvam —you; karma —work;
jyayah —better; hi —than; akarmanah —without work; sarira —bodily; yatra —
maintenance; api —even; ca —also; te —your; na —never; prasiddhyet —
effected; akarmanah —without work.

TRANSLATION

Perform your prescribed duty, for action is better than inaction. A man
cannot even maintain his physical body without work.

PURPORT

There are many pseudo-meditators who misrepresent themselves as
belonging to high parentage, and great professional men who falsely pose that
they have sacrificed everything for the sake of advancement in spiritual life.
Lord Krsna did not want Arjuna to become a pretender, but that he perform his
prescribed duties as set forth for ksatriyas. Arjuna was a householder and a
military general, and therefore it was better for him to remain as such and
perform his religious duties as prescribed for the householder ksatriya. Such
activities gradually cleanse the heart of a mundane man and free him from
material contamination. So-called renunciation for the purpose of maintenance
is never approved by the Lord, nor by any religious scripture. After all, one
has to maintain one's body and soul together by some work. Work should not
be given up capriciously, without purification of materialistic propensities.
Anyone who is in the material world is certainly possessed of the impure
propensity for lording it over material nature, or, in other words, for sense
gratification. Such polluted propensities have to be cleared. Without doing so,
through prescribed duties, one should never attempt to become a so-called
transcendentalist, renouncing work and living at the cost of others.

TEXT 9

^&t*A +l-*Ul ^RT^TT: , HHN< \\\ II

yajharthat karmano 'nyatra
loko 'yam karma-bandhanah
tad-artham karma kaunteya
mukta-sahgah samacara

yajha-arthat —only for the sake of Yajna, or Visnu; karmanah —work done;
anyatra —otherwise; lokah —this world; ayam —this; karma-bandhanah —
bondage by work; tat —Him; artham —for the sake of; karma —work; kaunteya
—O son of KuntX; mukta-saiigah —liberated from association; samacara —do
it perfectly.

TRANSLATION

Work done as a sacrifice for Visnu has to be performed, otherwise
work binds one to this material world. Therefore, O son of KuntI,
perform your prescribed duties for His satisfaction, and in that way you
will always remain unattached and free from bondage.

PURPORT

Since one has to work even for the simple maintenance of the body, the
prescribed duties for a particular social position and quality are so made that
that purpose can be fulfilled. Yajna means Lord Visnu, or sacrificial
performances. All sacrificial performances also are meant for the satisfaction
of Lord Visnu. The Vedas enjoin: yajho vai visnuh. In other words, the same
purpose is served whether one performs prescribed yajhas or directly serves
Lord Visnu. Krsna consciousness is therefore performance of yajna as it is
prescribed in this verse. The varnasrama institution also aims at this for
satisfying Lord Visnu. "Varnasramacara-vata purusena parah puman/visnur
aradhyate..." (Visnu Purana 3.8.8) Therefore one has to work for the
satisfaction of Visnu. Any other work done in this material world will be a
cause of bondage, for both good and evil work have their reactions, and any
reaction binds the performer. Therefore, one has to work in Krsna
consciousness to satisfy Krsna (or Visnu); and while performing such

activities one is in a liberated stage. This is the great art of doing work, and in
the beginning this process requires very expert guidance. One should therefore
act very diligently, under the expert guidance of a devotee of Lord Krsna, or
under the direct instruction of Lord Krsna Himself (under whom Arjuna had
the opportunity to work). Nothing should be performed for sense gratification,
but everything should be done for the satisfaction of Krsna. This practice will
not only save one from the reaction of work, but will also gradually elevate
one to transcendental loving service of the Lord, which alone can raise one to
the kingdom of God.

TEXT 10

H^IHRl: I

^ N *1 ^ \\\° II

saha-yajhah prajah srstva
purovaca prajapadh
anena prasavisyadhvam
esa vo 'stv ista-kama-dhuk

saha —along with; yajhah —sacrifices; prajah —generations; srstva —by
creating; pura —anciently; uvaca —said; praja-patih —the Lord of creatures;
anena —by this; prasavisyadhvam —be more and more prosperous; esah —
certainly; vah —your; astu —let it be; ista —all desirable; kama-dhuk —
bestower.

TRANSLATION

In the beginning of creation, the Lord of all creatures sent forth
generations of men and demigods, along with sacrifices for Visnu, and
blessed them by saying, "Be thou happy by this yajna [sacrifice] because
its performance will bestow upon you all desirable things."

PURPORT

The material creation by the Lord of creatures (Visnu) is a chance offered to

the conditioned souls to come back home-back to Godhead. All living entities
within the material creation are conditioned by material nature because of
their forgetfulness of their relationship to Krsna, the Supreme Personality of
Godhead. The Vedic principles are to help us understand this eternal relation
as it is stated in the Bhagavad-gTta: vedais ca sarvair aham eva vedyah. The
Lord says that the purpose of the Vedas is to understand Him. In the Vedic
hymns it is said: patim visvasyatmesvaram. Therefore, the Lord of the living
entities is the Supreme Personality of Godhead, Visnu. In the SrTmad-
Bhagavatam also Srlla Sukadeva GosvamI describes the Lord as pad in so
many ways:

sriyah-padr yajha-padh praja-padr
dhiyarh padr loka-padr dhara-padh
padr gads candhaka-vrsni-satvatarh
prasTdatarh me bhagavan satarh patih

(Bhdg. 2.4.20)

The praja-pad is Lord Visnu, and He is the Lord of all living creatures, all
worlds, and all beauties, and the protector of everyone. The Lord created this
material world for the conditioned souls to learn how to perform yajnas
(sacrifice) for the satisfaction of Visnu, so that while in the material world
they can live very comfortably without anxiety. Then after finishing the
present material body, they can enter into the kingdom of God. That is the
whole program for the conditioned soul. By performance of yajha, the
conditioned souls gradually become Krsna conscious and become godly in all
respects. In this age of Kali, the sankTrtana-yajna (the chanting of the names
of God) is recommended by the Vedic scriptures, and this transcendental
system was introduced by Lord Caitanya for the deliverance of all men in this
age. SankTrtana-yajna and Krsna consciousness go well together. Lord Krsna
in His devotional form (as Lord Caitanya) is mentioned in the SrTmad-
Bhagavatam as follows, with special reference to the sankTrtana-yajna:

krsna-varnarh tvisakrsnarh sangopahgastra-parsadam
yajnaih sahkTrtana-prayairyajand hi su-medhasah

"In this age of Kali, people who are endowed with sufficient intelligence will
worship the Lord, who is accompanied by His associates, by performance of
sankTrtana-yajna." (Bhdg. 11.5.29) Other yajnas prescribed in the Vedic
literatures are not easy to perform in this age of Kali, but the sankTrtana-yajna

iseasy and sublime for all purposes.

TEXT 11

TCFTt^N^-d: ^T: WMW II?? II

devan bhavayatanena
te deva bhavayantu vah
parasparam bhavayantah
sreyah param avapsyatha

devan —demigods; bhavayata —having been pleased; anena —by this
sacrifice; te —those; devah —the demigods; bhavayantu —will please; vah
—you; parasparam —mutual; bhavayantah —pleasing one another; sreyah
—benediction; param —the supreme; avapsyatha —do you achieve.

TRANSLATION

The demigods, being pleased by sacrifices, will also please you; thus
nourishing one another, there will reign general prosperity for all.

PURPORT

The demigods are empowered administrators of material affairs. The supply
of air, light, water and all other benedictions for maintaining the body and soul
of every living entity are entrusted to the demigods, who are innumerable
assistants in different parts of the body of the Supreme Personality of
Godhead. Their pleasures and displeasures are dependant on the performance
of yajhas by the human being. Some of the yajhas are meant to satisfy
particular demigods; but even in so doing, Lord Visnu is worshiped in all
yajhas as the chief beneficiary. It is stated also in the Bhagavad-gTta that
Krsna Himself is the beneficiary of all kinds of yajhas: bhoktaram yajha-
tapasam. Therefore, ultimate satisfaction of the yajhapad is the chief purpose
of all yajhas. When these yajhas are perfectly performed, naturally the
demigods in charge of the different departments of supply are pleased, and

there is no scarcity in the supply of natural products.

Performance of yajnas has many side benefits, ultimately leading to
liberation from the material bondage. By performance of yajnas, all activities
become purified, as it is stated in the Vedas:

ahara-suddhau sattva-suddhih sattva-suddhau

dhruva smrtih smrti-lambhe sarva-granthmam vipra-moksah

As it will be explained in the following verse, by performance of yajha, one's
eatables become sanctified, and by eating sanctified foodstuffs, one's very
existence becomes purified; by the purification of existence, finer tissues in
the memory become sanctified, and when memory is sanctified, one can think
of the path of liberation, and all these combined together lead to Krsna
consciousness, the great necessity of present-day society.

TEXT 12

'Msi+nRidi: I
11^ II

istan bhogan hi vo deva
dasyante yajha-bhavitah
tair dattan apradayaibhyo
yo bhuhkte stena eva sah

istan —desired; bhogan —necessities of life; hi —certainly; vah —unto you;
devah —the demigods; dasyante —award; yajha-bhavitah —being satisfied by
the performance of sacrifices; taih —by them; dattan —things given; apradaya
—without offering; ebhyah —to the demigods; yah —he who; bhuhkte —enjoys;
stenah —thief; eva —certainly; sah —is he.

TRANSLATION

In charge of the various necessities of life, the demigods, being satisfied
by the performance of yajna [sacrifice], supply all necessities to man. But
he who enjoys these gifts, without offering them to the demigods in
return, is certainly a thief.

PURPORT

The demigods are authorized supplying agents on behalf of the Supreme
Personality of Godhead, Visnu. Therefore, they must be satisfied by the
performance of prescribed yajnas. In the Vedas, there are different kinds of
yajnas prescribed for different kinds of demigods, but all are ultimately
offered to the Supreme Personality of Godhead. For one who cannot
understand what the Personality of Godhead is, sacrifice to the demigods is
recommended. According to the different material qualities of the persons
concerned, different types of yajnas are recommended in the Vedas. Worship
of different demigods is also on the same basis—namely, according to
different qualities. For example, the meat-eaters are recommended to worship
the goddess Kali, the ghastly form of material nature, and before the goddess
the sacrifice of animals is recommended. But for those who are in the mode of
goodness, the transcendental worship of Visnu is recommended. But
ultimately, all yajnas are meant for gradual promotion to the transcendental
position. For ordinary men, at least five yajnas, known as panca-mahayajna,
are necessary.

One should know, however, that all the necessities of life that the human
society requires are supplied by the demigod agents of the Lord. No one can
manufacture anything. Take, for example, all the eatables of human society.
These eatables include grains, fruits, vegetables, milk, sugar, etc., for the
persons in the mode of goodness, and also eatables for the nonvegetarians,
like meats, etc., none of which can be manufactured by men. Then again, take
for example heat, light, water, air, etc., which are also necessities of life-none
of them can be manufactured by the human society. Without the Supreme
Lord, there can be no profuse sunlight, moonlight, rainfall, breeze, etc.,
without which no one can live. Obviously, our life is dependant on supplies
from the Lord. Even for our manufacturing enterprises, we require so many
raw materials like metal, sulphur, mercury, manganese, and so many essentials
—all of which are supplied by the agents of the Lord, with the purpose that we
should make proper use of them to keep ourselves fit and healthy for the
purpose of self-realization, leading to the ultimate goal of life, namely,
liberation from the material stmggle for existence. This aim of life is attained
by performance of yajnas. If we forget the purpose of human life and simply
take supplies from the agents of the Lord for sense gratification and become
more and more entangled in material existence, which is not the purpose of

creation, certainly we become thieves, and therefore we are punished by the
laws of material nature. A society of thieves can never be happy because they
have no aim in life. The gross materialist thieves have no ultimate goal of life.
They are simply directed to sense gratification; nor do they have knowledge of
how to perform yajhas. Lord Caitanya, however, inaugurated the easiest
performance of yajna, namely the sahkirtana-yajha, which can be performed
by anyone in the world who accepts the principles of Krsna consciousness.

TEXT 13

11*3 II

yajha-sistasinah santo

mucyante sarva-kilbisaih
bhunjate te tv agham papa
ye pacanty atma-karanat

yajha-sista —food taken after performance of yajna; asinah —eaters; santah
—the devotees; mucyante —get relief from; sarva —all kinds of; kilbisaih
—sins; bhunjate —enjoy; te —they; tu —but; agham —grievous sins; papah
—sinners; ye —those; pacanti —prepare food; atma-karanat —for sense
enjoyment.

TRANSLATION

The devotees of the Lord are released from all kinds of sins because
they eat food which is offered first for sacrifice. Others, who prepare food
for personal sense enjoyment, verily eat only sin.

PURPORT

The devotees of the Supreme Lord, or the persons who are in Krsna
consciousness, are called santas, and they are always in love with the Lord as
it is described in the Brahma-samhita: premahjana-cchurita-bhakti-
vilocanena santah sadaiva hrdayesu vilokayanti. The santas, being always in

a compact of love with the Supreme Personality of Godhead, Govinda (the
giver of all pleasures), or Mukunda (the giver of liberation), or Krsna (the all-
attractive person), cannot accept anything without first offering it to the
Supreme Person. Therefore, such devotees always perform yajnas in different
modes of devotional service, such as sravanam, kfrtanam, smaranam,
arcanam, etc., and these performances of yajnas keep them always aloof from
all kinds of contamination of sinful association in the material world. Others,
who prepare food for self or sense gratification, are not only thieves, but are
also the eaters of all kinds of sins. How can a person be happy if he is both a
thief and sinful? It is not possible. Therefore, in order for people to become
happy in all respects, they must be taught to perform the easy process of
sahkirtana-yajha, in full Krsna consciousness. Otherwise, there can be no
peace or happiness in the world.

TEXT 14

II** II

annad bhavanti bhutani

parjanyad anna-sambhavah
yajhad bhavati parjanyo

yajhah karma-samudbhavah

annat —from grains; bhavanti —grow; bhutani —the material bodies;
parjanyat —from rains; anna —food grains; sambhavah —are made possible;
yajhat —from the performance of sacrifice; bhavati —becomes possible;
parjanyah —rains; yajhah —performance of yajha; karma —prescribed duties;
samudbhavah —born of.

TRANSLATION

All living bodies subsist on food grains, which are produced from rain.
Rains are produced by performance of yajna [sacrifice], and yajna is
born of prescribed duties.

PURPORT

Srila Baladeva Vidyabhusana, a great commentator on the Bhagavad- gita,
writes as follows: ye indrady-anga-tayavasthitamyajnam sarvesvaram visnum
abhyarccya tacchesam asnanti tena taddeha-yantram sampadayanti te santah
sarvesvarasya bhaktah sarva-kilvisair anadi-kala-vivrddhair atmanubhava-
pradbandhakair nikhilaih papair vimucyante. The Supreme Lord, who is
known as the yajna-purusah, or the personal beneficiary of all sacrifices, is
the master of all demigods who serve Him as the different limbs of the body
serve the whole. Demigods like Indra, Candra, Vanina, etc., are appointed
officers who manage material affairs, and the Vedas direct sacrifices to satisfy
these demigods so that they may be pleased to supply air, light and water
sufficiently to produce food grains. When Lord Krsna is worshiped, the
demigods, who are different limbs of the Lord, are also automatically
worshiped; therefore there is no separate need to worship the demigods. For
this reason, the devotees of the Lord, who are in Krsna consciousness, offer
food to Krsna and then eat-a process which nourishes the body spiritually. By
such action not only are past sinful reactions in the body vanquished, but the
body becomes immunized to ah contamination of material nature. When there
is an epidemic disease, an antiseptic vaccine protects a person from the attack
of such an epidemic. Similarly, food offered to Lord Visnu and then taken by
us makes us sufficiently resistant to material affection, and one who is
accustomed to this practice is called a devotee of the Lord. Therefore, a person
in Krsna consciousness, who eats only food offered to Krsna, can counteract
ah reactions of past material infections, which are impediments to the progress
of self- realization. On the other hand, one who does not do so continues to
increase the volume of sinful action, and this prepares the next body to
resemble hogs and dogs, to suffer the resultant reactions of ah sins. The
material world is full of contaminations, and one who is immunized by
accepting prasadam of the Lord (food offered to Visnu) is saved from the
attack, whereas one who does not do so becomes subjected to contamination.

Food grains or vegetables are factually eatables. The human being eats
different kinds of food grains, vegetables, fruits, etc., and the animals eat the
refuse of the food grains and vegetables, grass, plants, etc. Human beings who
are accustomed to eating meat and flesh must also depend on the production
of vegetation in order to eat the animals. Therefore, ultimately, we have to
depend on the production of the field and not on the production of big

factories. The field production is due to sufficient rain from the sky, and such
rains are controlled by demigods like Indra, sun, moon, etc., and they are all
servants of the Lord. The Lord can be satisfied by sacrifices; therefore, one
who cannot perform them will find himself in scarcity-that is the law of
nature. Yajha, specifically the sahkirtana-yajha prescribed for this age, must
therefore be performed to save us at least from scarcity of food supply.

TEXT 15

+4 *K$jl farfV Iy LH±K-HdI
d^HIcH^ld ^ PM ll?X II

karma brahmodbhavarh viddhi
brahmaksara-samudbhavam
tasmat sarva-gatam brahma
nityam yajhe pratisthitam

karma —work; brahma-Vedas; udbhavam —produced from; viddhi —one
should know; brahma —the Vedas; aksara —the Supreme Brahman
(Personality of Godhead); samudbhavam; directly manifested; tasmat
—therefore; sarva-gatam —all-pervading; brahma —Transcendence; nityam
—eternally; yajhe —in sacrifice; pratisthitam —situated.

TRANSLATION

Regulated activities are prescribed in the Vedas, and the Vedas are
directly manifested from the Supreme Personality of Godhead.
Consequently the all-pervading Transcendence is eternally situated in
acts of sacrifice.

PURPORT

Yajhartha karma, or the necessity of work for the satisfaction of Krsna only,
is more expressly stated in this verse. If we have to work for the satisfaction of
the yajha-purusa, Visnu, then we must find out the direction of work in

Brahman, or the transcendental Vedas. The Vedas are therefore codes of
working directions. Anything performed without the direction of the Vedas is
called vikarma, or unauthorized or sinful work. Therefore, one should always
take direction from the Vedas to be saved from the reaction of work. As one
has to work in ordinary life by the direction of the state, similarly, one has to
work under direction of the supreme state of the Lord. Such directions in the
Vedas are directly manifested from the breathing of the Supreme Personality
of Godhead. It is said: asya mahato bhutasya nasvasitam etad yad rg-vedo
yajur-vedah sama-vedo 'tharvan girasah. "The four Vedas —namely the Rg-
veda, Yajur-veda, Sama-veda and Atharva-veda —are all emanations from the
breathing of the great Personality of Godhead." The Lord, being omnipotent,
can speak by breathing air, as it is confirmed in the Brahma-samhita, for the
Lord has the omnipotence to perform through each of His senses the actions of
all other senses. In other words, the Lord can speak through His breathing, and
He can impregnate by His eyes. In fact, it is said that He glanced over material
nature and thus fathered all living entities. After creating or impregnating the
conditioned souls into the womb of material nature, He gave His directions in
the Vedic wisdom as to how such conditioned souls can return home, back to
Godhead. We should always remember that the conditioned souls in material
nature are all eager for material enjoyment. But the Vedic directions are so
made that one can satisfy one's perverted desires, then return to Godhead,
having finished his so-called enjoyment. It is a chance for the conditioned
souls to attain liberation; therefore the conditioned souls must try to follow the
process of yajna by becoming Krsna conscious. Even those who cannot follow
the Vedic injunctions may adopt the principles of Krsna consciousness, and
that will take the place of performance of Vedic yajhas, or karmas.

TEXT 16

*T: I

^I^RR^H-IKld) 11^ II

evarh pravartitam cakrarh
nanuvartayatTha yah
aghayur indriyaramo

mogharh partha sa jivati

evam —thus prescribed; pravartitam —established by the Vedas; cakram —
cycle; na —does not; anuvartayati —adopt; iha —in this life; yah —one who;
aghayuh —life full of sins; indriya-aramah —satisfied in sense gratification;
mogham —useless; partha —O son of Prtha (Arjuna); sah —one who does so;
jivati —lives.

TRANSLATION

My dear Arjuna, a man who does not follow this prescribed Vedic
system of sacrifice certainly leads a life of sin, for a person delighting only
in the senses lives in vain.

PURPORT

The mammonist philosophy of work very hard and enjoy sense gratification
is condemned herein by the Lord. Therefore, for those who want to enjoy this
material world, the above-mentioned cycle of performing yajhas is absolutely
necessary. One who does not follow such regulations is living a very risky life,
being condemned more and more. By nature's law, this human form of life is
specifically meant for self-realization, in either of the three ways-namely
karma-yoga, jhana-yoga, or bhakti-yoga. There is no necessity of rigidly
following the performances of the prescribed yajhas for the transcendentalists
who are above vice and virtue; but those who are engaged in sense
gratification require purification by the above-mentioned cycle of yajha
performances. There are different kinds of activities. Those who are not Krsna
conscious are certainly engaged in sensory consciousness; therefore they need
to execute pious work. The yajha system is planned in such a way that sensory
conscious persons may satisfy their desires without becoming entangled in the
reaction of sense-gratificatory work. The prosperity of the world depends not
on our own efforts but on the background arrangement of the Supreme Lord,
directly carried out by the demigods. Therefore, the yajhas are directly aimed
at the particular demigod mentioned in the Vedas. Indirectly, it is the practice
of Krsna consciousness, because when one masters the performance of yajhas,
one is sure to become Krsna conscious. But if by performing yajhas one does
not become Krsna conscious, such principles are counted as only moral codes.
One should not, therefore, limit his progress only to the point of moral codes,
but should transcend them, to attain Krsna consciousness.

TEXT 17

aiirH-^H +i4 ^rf%^ n$vs ii

yas tv atma-ratir eva syad
atma-trptas ca manavah
atmany eva ca santustas
tasya karyarh na vidyate

yah —one who; tu —but; atma-ratih —takes pleasure; eva —certainly; syat —
remains; atma-trptah —self-illuminated; ca —and; manavah —a man; atmani —
in himself; eva —only; ca —and; santustah —perfectly satiated; tasya —his;
karyam —duty; na —does not; vidyate —exist.

TRANSLATION

One who is, however, taking pleasure in the self, who is illumined in the
self, who rejoices in and is satisfied with the self only, fully satiated—for
him there is no duty.

PURPORT

A person who is fully Krsna conscious, and is fully satisfied by his acts in
Krsna consciousness, no longer has any duty to perform. Due to his being
Krsna conscious, all impiety within is instantly cleansed, an effect of many,
many thousands of yajha performances. By such clearing of consciousness,
one becomes fully confident of his eternal position in relationship with the
Supreme. His duty thus becomes self-illuminated by the grace of the Lord,
and therefore he no longer has any obligations to the Vedic injunctions. Such a
Krsna conscious person is no longer interested in material activities and no
longer takes pleasure in material arrangements like wine, women and similar
infatuations.

TEXT 18

I

: ii^q ii

naiva tasya krtenartho
nakrteneha kascana
na casya sarva-bhutesu
kascid artha-vyapasrayah

na —never; eva —certainly; tasya —his; krtena —by discharge of duty; arthah
—purpose; na —nor; akrtena —without discharge of duty; iha —in this world;
kascana —whatever; na —never; ca —and; asya —of him; sarva-bhutesu —in
all living beings; kascit —any; artha —purpose; v yapa-asrayah —taking shelter
of.

TRANSLATION

A self-realized man has no purpose to fulfill in the discharge of his
prescribed duties, nor has he any reason not to perform such work. Nor
has he any need to depend on any other living being.

PURPORT

A self-realized man is no longer obliged to perform any prescribed duty,
save and except activities in Krsna consciousness. Krsna consciousness is not
inactivity either, as will be explained in the following verses. A Krsna
conscious man does not take shelter of any person-man or demigod. Whatever
he does in Krsna consciousness is sufficient in the discharge of his obligation.

TEXT 19

3TCT^ft H<HIH)fd ITT: \\%\ II

tasmad asaktah satatarh
karyam karma samacara
asakto hy acaran karma

param apnoti purusah

tasmat —therefore; asaktah —without attachment; satatam —constantly;
karyam —as duty; karma —work; samacara —perform; asaktah
—nonattachment; hi —certainly; acaran —performing; karma —work; param
—the Supreme; apnoti —achieves; purusah —a man.

TRANSLATION

Therefore, without being attached to the fruits of activities, one should
act as a matter of duty; for by working without attachment, one attains
the Supreme.

PURPORT

The Supreme is the Personality of Godhead for the devotees, and liberation
for the impersonalist. A person, therefore, acting for Krsna, or in Krsna
consciousness, under proper guidance and without attachment to the result of
the work, is certainly making progress toward the supreme goal of life. Arjuna
is told that he should fight in the Battle of Kuruksetra for the interest of Krsna
because Krsna wanted him to fight. To be a good man or a nonviolent man is a
personal attachment, but to act on behalf of the Supreme is to act without
attachment for the result. That is perfect action of the highest degree,
recommended by the Supreme Personality of Godhead, Sri Krsna. Vedic
rituals, like prescribed sacrifices, are performed for purification of impious
activities that were performed in the field of sense gratification. But action in
Krsna consciousness is transcendental to the reactions of good or evil work. A
Krsna conscious person has no attachment for the result but acts on behalf of
Krsna alone. He engages in all kinds of activities, but is completely
nonattached.

TEXT 20

vfrWTT^rf^ IR° II

karmanaiva hi samsiddhim
asthita janakadayah
loka-sahgraham evapi

sampasyan kartum arhasi

karmana —by work; eva —even; hi —certainly; samsiddhim —perfection;
asthitah —situated; janaka-adayah —kings like Janaka and others; loka-
sahgraham —educating the people in general; eva —also; api —for the sake of;
sampasyan —by considering; kartum —to act; arhasi —deserve.

TRANSLATION

Even kings like Janaka and others attained the perfectional stage by
performance of prescribed duties. Therefore, just for the sake of
educating the people in general, you should perform your work.

PURPORT

Kings like Janaka and others were all self-realized souls; consequently they
had no obligation to perform the prescribed duties in the Vedas. Nonetheless
they performed all prescribed activities just to set examples for the people in
general. Janaka was the father of SIta, and father-in-law of Lord Sri Rama.
Being a great devotee of the Lord, he was transcendentally situated, but
because he was the King of Mithila (a subdivision of Behar province in India),
he had to teach his subjects how to fight righteously in battle. He and his
subjects fought to teach people in general that violence is also necessary in a
situation where good arguments fail. Before the Battle of Kuruksetra, every
effort was made to avoid the war, even by the Supreme Personality of
Godhead, but the other party was determined to fight. So for such a right
cause, there is a necessity for fighting. Although one who is situated in Krsna
consciousness may not have any interest in the world, he still works to teach
the public how to live and how to act. Experienced persons in Krsna
consciousness can act in such a way that others will follow, and this is
explained in the following verse.

TEXT 21

vTl«hm^q<^ IR$ II

yad yad acarati sresthas
tat tad evetaro janah
sa yat pramdnarh kurute
lokas tad anuvartate

yat —whatever; yat —and whichever; acarati —does he act; sresthah —
respectable leader; tat —that; tat —and that alone; eva —certainly; itarah —
common; janah —person; sah —he; yat —whichever; pramanam —evidence;
kurute —does perform; lokah —all the world; tat —that; anuvartate —follow in
the footsteps.

TRANSLATION

Whatever action is performed by a great man, common men follow in
his footsteps. And whatever standards he sets by exemplary acts, all the
world pursues.

PURPORT

People in general always require a leader who can teach the public by
practical behavior. A leader cannot teach the public to stop smoking if he
himself smokes. Lord Caitanya said that a teacher should behave properly
even before he begins teaching. One who teaches in that way is called acarya,
or the ideal teacher. Therefore, a teacher must follow the principles of sastra
(scripture) to reach the common man. The teacher cannot manufacture rules
against the principles of revealed scriptures. The revealed scriptures, like
Manu-sarhhita and similar others, are considered the standard books to be
followed by human society. Thus the leader's teaching should be based on the
principles of the standard rules as they are practiced by the great teachers. The
SrTmad-Bhagavatam also affirms that one should follow in the footsteps of
great devotees, and that is the way of progress on the path of spiritual
realization. The king or the executive head of a state, the father and the school
teacher are all considered to be natural leaders of the innocent people in
general. All such natural leaders have a great responsibility to their

dependants; therefore they must be conversant with standard books of moral
and spiritual codes.

TEXT 22

dlHdlkHdl^l^ ^-TTTT^ffur IR^ II

na me parthasti kartavyarh
trisu lokesu kincana
nanavaptam avaptavyam
varta eva ca karmani

na —none; me —Mine; partha —O son of Prtha; asti —there is; kartavyam —
any prescribed duty; trisu —in the three; lokesu —planetary systems; kincana
—anything; na —no; anavaptam —in want; avaptavyam —to be gained; varte
—engaged; eva —certainly; ca —also; karmani —in one's prescribed duty.

TRANSLATION

O son of Prtha, there is no work prescribed for Me within all the three
planetary systems. Nor am I in want of anything, nor have I need to
obtain anything—and yet I am engaged in work.

PURPORT

The Supreme Personality of Godhead is described in the Vedic literatures as
follows:

tarn Tsvaranam paramam mahesvaram
tarn devatanam paramam ca daivatam
patirh patmam paramam parastad
vidama devarh bhuvanesam Tdyam

na tasya karyarh karanam ca vidyate
na tat-samas cabbyadhikas ca drsyate

parasya saktir vividhaiva sruyate
sva-bhavikT jhana-bala-kriya ca.

"The Supreme Lord is the controller of all other controllers, and He is the
greatest of all the diverse planetary leaders. Everyone is under His control. All
entities are delegated with particular power only by the Supreme Lord; they
are not supreme themselves. He is also worshipable by all demigods and is the
supreme director of all directors. Therefore, He is transcendental to all kinds
of material leaders and controllers and is worshipable by all. There is no one
greater than Him, and He is the supreme cause of all causes.

"He does not possess bodily form like that of an ordinary living entity.
There is no difference between His body and His soul. He is absolute. All His
senses are transcendental. Any one of His senses can perform the action of
any other sense. Therefore, no one is greater than Him or equal to Him. His
potencies are multifarious, and thus His deeds are automatically performed as
a natural sequence." (Svetasvatara Upanisad 6.7-8)

Since everything is in full opulence in the Personality of Godhead and is
existing in full truth, there is no duty for the Supreme Personality of Godhead
to perform. One who must receive the results of work has some designated
duty, but one who has nothing to achieve within the three planetary systems
certainly has no duty. And yet Lord Krsna is engaged on the Battlefield of
Kuruksetra as the leader of the ksatriyas because the ksatriyas are duty-bound
to give protection to the distressed. Although He is above all the regulations of
the revealed scriptures, He does not do anything that violates the revealed
scriptures.

TEXT 23

HH JT^TTtTRf^r: IR3 II

yadi by aharh na varteyam
jatu karmany atandritah
mama vartmanuvartante
manusyah partha sarvasah

yadi —if; hi —certainly; aham —I; na —do not; varteyam —thus engage; jatu
—ever; karmani —in the performance of prescribed duties; atandritah —with

great care; mama —My; vartma —path; anuvartante —would follow; manusyah
—all men; partha —O son of Prtha; sarvasah —in all respects.

TRANSLATION

For, if I did not engage in work, O Partha, certainly all men would
follow My path.

PURPORT

In order to keep the balance of social tranquility for progress in spiritual
life, there are traditional family usages meant for every civilized man.
Although such rules and regulations are for the conditioned souls and not Lord
Krsna, because He descended to establish the principles of religion, He
followed the prescribed rules. Otherwise, common men would follow in His
footsteps because He is the greatest authority. From the SrTmad- Bhagavatam
it is understood that Lord Krsna was performing all the religious duties at
home and out of home, as required of a householder.

TEXT 24

HUl T$*lf +4 ^4^ I

TW: IR* II

utsTdeyur ime loka

na kuryam karma ced aham
sankarasya ca karta syam
upahanyam imah prajah

utsideyuh —put into ruin; ime —all these; lokah —worlds; na —do not;
kuryam —perform; karma —prescribed duties; cet —if; aham —I; sankarasya —
of unwanted population; ca —and; karta —creator; syam —shall be; upahanyam
—destroy; imah —all these; prajah —living entities.

TRANSLATION

If I should cease to work, then all these worlds would be put to
ruination. I would also be the cause of creating unwanted population, and
I would thereby destroy the peace of all sentient beings.

PURPORT

Varna-sankara is unwanted population which disturbs the peace of the
general society. In order to check this social disturbance, there are prescribed
rules and regulations by which the population can automatically become
peaceful and organized for spiritual progress in life. When Lord Krsna
descends, naturally He deals with such rules and regulations in order to
maintain the prestige and necessity of such important performances. The Lord
is the father of all living entities, and if the living entities are misguided,
indirectly the responsibility goes to the Lord. Therefore, whenever there is
general disregard of regulative principles, the Lord Himself descends and
corrects the society. We should, however, note carefully that although we have
to follow in the footsteps of the Lord, we still have to remember that we
cannot imitate Him. Following and imitating are not on the same level. We
cannot imitate the Lord by lifting Govardhana Hill, as the Lord did in His
childhood. It is impossible for any human being. We have to follow His
instructions, but we may not imitate Him at any time. The SrTmad-
Bhagavatam affirms:

naitat samacarej jatu manasapi hy amsvarah
vinasyaty acaran maudhyad yatha 'rudro 'bdhijarh visam

Tsvaranam vacah satyarh tathaivacaritarh kvacit
tesarh yat sva-vaco yuktam buddhimams tat samacaret

"One should simply follow the instructions of the Lord and His empowered
servants. Their instructions are all good for us, and any intelligent person will
perform them as instructed. However, one should guard against trying to
imitate their actions. One should not try to drink the ocean of poison in
imitation of Lord Siva." (Bhag. 10.33.30)

We should always consider the position of the Tsvaras, or those who can
actually control the movements of the sun and moon, as superior. Without
such power, one cannot imitate the Tsvaras, who are superpowerful. Lord Siva

drank poison to the extent of swallowing an ocean, but if any common man
tries to drink even a fragment of such poison, he will be killed. There are
many psuedo-devotees of Lord Siva who want to indulge in smoking ganja
(marijuana) and similar intoxicating drugs, forgetting that by so imitating the
acts of Lord Siva they are calling death very near. Similarly, there are some
psuedo-devotees of Lord Krsna who prefer to imitate the Lord in His rasa-lila,
or dance of love, forgetting their inability to lift Govardhana Hill. It is best,
therefore, that one not try to imitate the powerful, but simply follow their
instructions; nor should one try to occupy their posts without qualification.
There are so many "incarnations" of God without the power of the Supreme
Godhead.

TEXT 25

Id£1 JPTTHTTcT I
\^JH£-H IR* II

saktah karmany avidvamso
yatha kurvanti bharata
kuryad vidvams tathasaktas
cikTrsur loka-sangraham

saktah —being attached; karmani —prescribed duties; avidvamsah —the
ignorant; yatha —as much as; kurvanti —do it; bharata —O descendant of
Bharata; kuryat —must do; vidvan —the learned; tatha —thus; asaktah —
without attachment; cikfrsuh —desiring to; loka-sahgraham —leading the
people in general.

TRANSLATION

As the ignorant perform their duties with attachment to results,
similarly the learned may also act, but without attachment, for the sake of
leading people on the right path.

PURPORT

A person in Krsna consciousness and a person not in Krsna consciousness
are differentiated by different desires. A Krsna conscious person does not do
anything which is not conducive to development of Krsna consciousness. He
may even act exactly like the ignorant person, who is too much attached to
material activities, but one is engaged in such activities for the satisfaction of
his sense gratification, whereas the other is engaged for the satisfaction of
Krsna. Therefore, the Krsna conscious person is required to show the people
how to act and how to engage the results of action for the purpose of Krsna
consciousness.

TEXT 26

na buddhi-bhedam janayed
ajnanam karma-sanginam
josayet sarva-karmani

vidvan yuktah samacaran

na —do not; buddhi-bhedam —disrupt the intelligence; janayet —do;
ajnanam —of the foolish; karma-sanginam —attached to fruitive work; josayet
—dovetailed; sarva —all; karmani —work; vidvan —learned; yuktah — all
engaged; samacaran —practicing.

TRANSLATION

Let not the wise disrupt the minds of the ignorant who are attached to
fruitive action. They should not be encouraged to refrain from work, but
to engage in work in the spirit of devotion.

PURPORT

Vedais ca sarvair aham eva vedyah: that is the end of all Vedic rituals. All
rituals, all performances of sacrifices, and everything that is put into the

Vedas, including all directions for material activities, are meant for
understanding Krsna, who is the ultimate goal of life. But because the
conditioned souls do not know anything beyond sense gratification, they study
the Vedas to that end. Through sense regulations, however, one is gradually
elevated to Krsna consciousness. Therefore a realized soul in Krsna
consciousness should not disturb others in their activities or understanding,
but he should act by showing how the results of all work can be dedicated to
the service of Krsna. The learned Krsna conscious person may act in such a
way that the ignorant person working for sense gratification may learn how to
act and how to behave. Although the ignorant man is not to be disturbed in his
activities, still, a slightly developed Krsna conscious person may directly be
engaged in the service of the Lord without waiting for other Vedic formulas.
For this fortunate man there is no need to follow the Vedic rituals, because in
direct Krsna consciousness one can have all the results simply by following
the prescribed duties of a particular person.

TEXT 27

: f^WTlW^T Tjuf: «MlI[u| I

^^•+KR^I<?Hi IRV9 II

prakrteh kriyamanani

gunaih karmani sarvasah
ahahkara-vimudhatma
kartaham iti manyate

prakrteh —of material nature; kriyamanani —all being done; gunaih —by the
modes; karmani —activities; sarvasah —all kinds of; ahahkara-vimudha —
bewildered by false ego; atma —the spirit soul; karta —doer; aham —I; iti —
thus; manyate —thinks.

TRANSLATION

The bewildered spirit soul, under the influence of the three modes of
material nature, thinks himself to be the doer of activities, which are in
actuality carried out by nature.

PURPORT

Two persons, one in Krsna consciousness and the other in material
consciousness, working on the same level, may appear to be working on the
same platform, but there is a wide gulf of difference in their respective
positions. The person in material consciousness is convinced by false ego that
he is the doer of everything. He does not know that the mechanism of the
body is produced by material nature, which works under the supervision of the
Supreme Lord. The materialistic person has no knowledge that ultimately he
is under the control of Krsna. The person in false ego takes all credit for doing
everything independently, and that is the symptom of his nescience. He does
not know that this gross and subtle body is the creation of material nature,
under the order of the Supreme Personality of Godhead, and as such his bodily
and mental activities should be engaged in the service of Krsna, in Krsna
consciousness. The ignorant man forgets that the Supreme Personality of
Godhead is known as Hrslkesa, or the master of the senses of the material
body, for due to his long misuse of the senses in sense gratification, he is
factually bewildered by the false ego, which makes him forget his eternal
relationship with Krsna.

TEXT 28

tattvavit tu maha-baho
guna-karma-vibhagayoh
guna gunesu vartanta
id matva na sajjate

tattvavit —the knower of the Absolute Truth; tu —but; maha-baho —O
mighty-armed one; guna-karma —works under material influence; vibhagayoh
—differences; gunah —senses; gunesu —in sense gratification; vartante —
being engaged; id —thus; matva —thinking; na —never; sajjate —becomes
attached.

TRANSLATION

One who is in knowledge of the Absolute Truth, O mighty-armed, does
not engage himself in the senses and sense gratification, knowing well the
differences between work in devotion and work for fruitive results.

PURPORT

The knower of the Absolute Truth is convinced of his awkward position in
material association. He knows that he is part and parcel of the Supreme
Personality of Godhead, Krsna, and that his position should not be in the
material creation. He knows his real identity as part and parcel of the
Supreme, who is eternal bliss and knowledge, and he realizes that somehow or
other he is entrapped in the material conception of life. In his pure state of
existence he is meant to dovetail his activities in devotional service to the
Supreme Personality of Godhead, Krsna. He therefore engages himself in the
activities of Krsna consciousness and becomes naturally unattached to the
activities of the material senses, which are all circumstantial and temporary.
He knows that his material condition of life is under the supreme control of
the Lord; consequently he is not disturbed by all kinds of material reactions,
which he considers to be the mercy of the Lord. According to Srimad-
Bhagavatam, one who knows the Absolute Truth in three different features-
namely Brahman, Paramatma, and the Supreme Personality of Godhead-is
called tattvavit, for he knows also his own factual position in relationship with
the Supreme.

TEXT 29

dH^cMlV^H^I^rMldH IR\ II

prakrter guna-sammudhah
sajjante guna-karmasu
tan akrtsna-vido mandan
krtsna-vin na vicalayet

prakrteh —impelled by the material modes; guna-sammudhah —befooled by
material identification; sajjante —become engaged; guna-karmasu —in

material activities; tan —all those; akrtsna-vidah —persons with a poor fund of
knowledge; mandan —lazy to understand self-realization; krtsna-vit —one who
is in factual knowledge; na —may not; vicalayet —try to agitate.

TRANSLATION

Bewildered by the modes of material nature, the ignorant fully engage
themselves in material activities and become attached. But the wise
should not unsettle them, although these duties are inferior due to the
performers' lack of knowledge.

PURPORT

Persons who are unknowledgeable falsely identify with gross material
consciousness and are full of material designations. This body is a gift of the
material nature, and one who is too much attached to the bodily consciousness
is called mandan, or a lazy person without understanding of spirit soul.
Ignorant men think of the body as the self; bodily connections with others are
accepted as kinsmanship; the land in which the body is obtained is the object
of worship; and the formalities of religious rituals are considered ends in
themselves. Social work, nationalism, and altruism are some of the activities
for such materially designated persons. Under the spell of such designations,
they are always busy in the material field; for them spiritual realization is a
myth, and so they are not interested. Such bewildered persons may even be
engaged in such primary moral principles of life as nonviolence and similar
materially benevolent work. Those who are, however, enlightened in spiritual
life, should not try to agitate such materially engrossed persons. Better to
prosecute one's own spiritual activities silently.

Men who are ignorant cannot appreciate activities in Krsna consciousness,
and therefore Lord Krsna advises us not to disturb them and simply waste
valuable time. But the devotees of the Lord are more kind than the Lord
because they understand the purpose of the Lord. Consequently they
undertake all kinds of risks, even to the point of approaching ignorant men to
try to engage them in the acts of Krsna consciousness, which are absolutely
necessary for the human being.

TEXT 30

JTfq-^cllPm c MilPui I

PKI^R441 IH Ruid^C 113*11

mayi sarvani karmani

sannyasyadhyatma-cetasa
nirasir nirmamo bhutva
yudhyasva vigata-jvarah

mayi —unto Me; sarvani —all sorts of; karmani —activities; sannyasya —
giving up completely; adhyatma —with full knowledge of the self; cetasa —
consciousness; nirasih —without desire for profit; nirmamah —without
ownership; bhutva —so being; yudhyasva —fight; vigata-jvarah —without
being lethargic.

TRANSLATION

Therefore, O Arjuna, surrendering all your works unto Me, with mind
intent on Me, and without desire for gain and free from egoism and
lethargy, fight.

PURPORT

This verse clearly indicates the purpose of the Bhagavad-gTta. The Lord
instructs that one has to become fully Krsna conscious to discharge duties, as
if in military discipline. Such an injunction may make things a little difficult;
nevertheless duties must be carried out, with dependence on Krsna, because
that is the constitutional position of the living entity. The living entity cannot
be happy independant of the cooperation of the Supreme Lord because the
eternal constitutional position of the living entity is to become subordinate to
the desires of the Lord. Arjuna was, therefore, ordered by Sri Krsna to fight as
if the Lord were his military commander. One has to sacrifice everything for
the good will of the Supreme Lord, and at the same time discharge prescribed
duties without claiming proprietorship. Arjuna did not have to consider the
order of the Lord; he had only to execute His order. The Supreme Lord is the
Soul of all souls; therefore, one who depends solely and wholly on the
Supreme Soul without personal consideration, or in other words, one who is
fully Krsna conscious, is called adhyatma- cetasa. Nirasih means that one has

to act on the order of the master. Nor should one ever expect fruitive results.
The cashier may count millions of dollars for his employer, but he does not
claim a cent for himself. Similarly, one has to realize that nothing in the world
belongs to any individual person, but that everything belongs to the Supreme
Lord. That is the real purport of mayi, or unto Me. And when one acts in such
Krsna consciousness, certainly he does not claim proprietorship over anything.
This consciousness is called nirmama, or nothing is mine. And, if there is any
reluctance to execute such a stern order which is without consideration of so-
called kinsmen in the bodily relationship, that reluctance should be thrown off;
in this way one may become vigata-jvara, or without feverish mentality or
lethargy. Everyone, according to his quality and position, has a particular type
of work to discharge, and all such duties may be discharged in Krsna
consciousness, as described above. That will lead one to the path of liberation.

TEXT 31

3^1 d^ff cTsfa +4 Rf: 11^ II

ye me matam idam nityam
anutisthanti manavah
sraddhavanto 'nasuyanto
mucyante te 'pi karmabhih

ye —those; me —My; matam —injunctions; idam —this; nityam —eternal
function; anutisthanti —execute regularly; manavah —humankind;

sraddhavantah —with faith and devotion; anasuyantah —without envy;
mucyante — become free; te —all of them; api —even; karmabhih —from the
bondage of the law of fmitive action.

TRANSLATION

One who executes his duties according to My injunctions and who
follows this teaching faithfully, without envy, becomes free from the
bondage of fruitive actions.

PURPORT

The injunction of the Supreme Personality of Godhead, Krsna, is the
essence of all Vedic wisdom, and therefore is eternally true without exception.
As the Vedas are eternal, so this truth of Krsna consciousness is also eternal.
One should have firm faith in this injunction, without envying the Lord. There
are many philosophers who write comments on the Bhagavad- gita but have
no faith in Krsna. They will never be liberated from the bondage of fruitive
action. But an ordinary man with firm faith in the eternal injunctions of the
Lord, even though unable to execute such orders, becomes liberated from the
bondage of the law of karma. In the beginning of Krsna consciousness, one
may not fully discharge the injunctions of the Lord, but because one is not
resentful of this principle and works sincerely without consideration of defeat
and hopelessness, he will surely be promoted to the stage of pure Krsna
consciousness.

TEXT 32

H l^ld Vil^rl I

11^ II

ye tv etad abhyasuyanto
nanutisthanti me matam
sarva-jhana-vimudhams tan
viddhi nastan acetasah

ye —those; tu —however; etat —this; abhyasuyantah —out of envy; na —do
not; anutisthanti —regularly perform; me —My; matam —injunction; sarva-
jhana —all sorts of knowledge; vimudhan —perfectly befooled; tan —they are;
viddhi —know it well; nastan —all ruined; acetasah —without Krsna
consciousness.

TRANSLATION

But those who, out of envy, disregard these teachings and do not

practice them regularly, are to be considered bereft of all knowledge,
befooled, and doomed to ignorance and bondage.

PURPORT

The flaw of not being Krsna conscious is clearly stated herein. As there is
punishment for disobedience to the order of the supreme executive head, so
there is certainly punishment for the disobedience of the order of the Supreme
Personality of Godhead. A disobedient person, however great he may be, is
ignorant of his own self, of the Supreme Brahman, and Paramatma and the
Personality of Godhead, due to a vacant heart. Therefore there is no hope of
perfection of life for him.

TEXT 33

^difn 1133 n

sadrsam cestate svasyah
prakrter jnanavan api
prakrtirh yanti bhutani
nigrahah kim karisyati

sadrsam —accordingly; cestate —tries; svasyah —in one's own nature;
prakrteh —modes; jnanavan —the learned; api —although; prakrtim —nature;
yanti —undergo; bhutani —all living entities; nigrahah —suppression; kim —
what; karisyati —can do.

TRANSLATION

Even a man of knowledge acts according to his own nature, for
everyone follows his nature. What can repression accomplish?

PURPORT

Unless one is situated on the transcendental platform of Krsna

consciousness, he cannot get free from the influence of the modes of material
nature, as it is confirmed by the Lord in the Seventh Chapter (7.14).
Therefore, even for the most highly educated person on the mundane plane, it
is impossible to get out of the entanglement of maya simply by theoretical
knowledge, or by separating the soul from the body. There are many so- called
spiritualists who outwardly pose to be advanced in the science, but inwardly
or privately are completely under the particular modes of nature which they
are unable to surpass. Academically, one may be very learned, but because of
his long association with material nature, he is in bondage. Krsna
consciousness helps one to get out of the material entanglement, even though
one may be engaged in his prescribed duties. Therefore, without being fully in
Krsna consciousness, no one should suddenly give up his prescribed duties
and become a so-called yogi or transcendentalist artificially. It is better to be
situated in one's position and to try to attain Krsna consciousness under
superior training. Thus one may be freed from the clutches of maya.

TEXT 34

^^ ^iTRTitTt i

indriyasyendriyasyarthe
raga-dvesau vyavasthitau
tayor na vasam agacchet
tau hy asya paripanthinau

indriyasya —of the senses; indriyasya arthe —in the sense objects; raga —
attachment; dvesau —also in detachment; vyavasthitau —put under regulations;
tayoh —of them; na —never; vasam —control; agacchet —one should come; tau
—those; hi —certainly are; asya —his; paripanthinau —stumbling blocks.

TRANSLATION

Attraction and repulsion for sense objects are felt by embodied beings,
but one should not fall under the control of senses and sense objects
because they are stumbling blocks on the path of self-realization.

PURPORT

Those who are in Krsna consciousness are naturally reluctant to engage in
material sense gratifications. But those who are not in such consciousness
should follow the rules and regulations of the revealed scriptures. Unrestricted
sense enjoyment is the cause of material encagement, but one who follows the
rules and regulations of the revealed scriptures does not become entangled by
the sense objects. For example, sex enjoyment is a necessity for the
conditioned soul, and sex enjoyment is allowed under the license of marriage
ties. For example, according to scriptural injunctions, one is forbidden to
engage in sex relationships with any women other than one's wife. All other
women are to be considered as one's mother. But, in spite of such injunctions,
a man is still inclined to have sex relationships with other women. These
propensities are to be curbed; otherwise they will be stumbling blocks on the
path of self-realization. As long as the material body is there, the necessities of
the material body are allowed, but under rules and regulations. And yet, we
should not rely upon the control of such allowances. One has to follow those
rules and regulations, unattached to them, because practice of sense
gratifications under regulations may also lead one to go astray-as much as
there is always the chance of an accident, even on the royal roads. Although
they may be very carefully maintained, no one can guarantee that there will be
no danger even on the safest road. The sense enjoyment spirit has been current
a very long, long time, owing to material association. Therefore, in spite of
regulated sense enjoyment, there is every chance of falling down; therefore
any attachment for regulated sense enjoyment must also be avoided by all
means. But action in the loving service of Krsna detaches one from all kinds
of sensory activities. Therefore, no one should try to be detached from Krsna
consciousness at any stage of life. The whole purpose of detachment from all
kinds of sense attachment is ultimately to become situated on the platform of
Krsna consciousness.

TEXT 35

113*11

sreyan sva-dharmo vigunah

para-dharmat svanusthitat
sva-dharme nidhanam sreyah
para-dharmo bhayavahah

sreyan —far better; sva-dharmah —one's prescribed duties; vigunah —even
faulty; para-dharmat —from duties mentioned for others; svanusthitat —than
perfectly done; sva-dharme —in one's prescribed duties; nidhanam —
destruction; sreyah —better; para-dharmah —duties prescribed for others;
bhaya-avahah —dangerous.

TRANSLATION

It is far better to discharge one's prescribed duties, even though they
may be faulty, than another's duties. Destruction in the course of
performing one's own duty is better than engaging in another's duties, for
to follow another's path is dangerous.

PURPORT

One should therefore discharge his prescribed duties in full Krsna
consciousness rather than those prescribed for others. Prescribed duties
complement one's psychophysical condition, under the spell of the modes of
material nature. Spiritual duties are as ordered by the spiritual master, for the
transcendental service of Krsna. But both materially or spiritually, one should
stick to his prescribed duties even up to death, rather than imitate another's
prescribed duties. Duties on the spiritual platform and duties on the material
platform may be different, but the principle of following the authorized
direction is always good for the performer. When one is under the spell of the
modes of material nature, one should follow the prescribed rules for particular
situations and should not imitate others. For example, a brahmana, who is in
the mode of goodness, is nonviolent, whereas a ksatriya, who is in the mode
of passion, is allowed to be violent. As such, for a ksatriya it is better to be
vanquished following the rules of violence than to imitate a brahmana who
follows the principles of nonviolence. Everyone has to cleanse his heart by a
gradual process, not abruptly. However, when one transcends the modes of
material nature and is fully situated in Krsna consciousness, he can perform
anything and everything under the direction of the bona fide spiritual master.

In that complete stage of Krsna consciousness, the ksatriya may act as a
brahmana, or a brahmana may act as a ksatriya. In the transcendental stage,
the distinctions of the material world do not apply. For example, Visvamitra
was originally a ksatriya, but later on he acted as a brahmana, whereas
Parasurama was a brahmana, but later on he acted as a ksatriya. Being
transcendentally situated, they could do so; but as long as one is on the
material platform, he must perform his duties according to the modes of
material nature. At the same time, he must have a full sense of Krsna
consciousness.

TEXT 36

dcIN |

TTTWT: I

11^ II

arjuna uvaca
atha kena prayukto 'yam
papam carati purusah
anicchann api varsneya
balad iva niyojitah

arjunah uvaca —Arjuna said; atha —hereafter; kena —by what; prayuktah —
impelled; ayam —one; papam —sins; carati —acts; purusah —a man; anicchan
— without desiring; api —although; varsneya —O descendant of Vrsni; balat
—by force; iva —as if; niyojitah —engaged.

TRANSLATION

Arjuna said: O descendant of Vrsni, by what is one impelled to sinful
acts, even unwillingly, as if engaged by force?

PURPORT

A living entity, as part and parcel of the Supreme, is originally spiritual,
pure, and free from all material contaminations. Therefore, by nature he is not

subjected to the sins of the material world. But when he is in contact with the
material nature, he acts in many sinful ways without hesitation, and sometimes
even against his will. As such, Arjuna's question to Krsna is very sanguine, as
to the perverted nature of the living entities. Although the living entity
sometimes does not want to act in sin, he is still forced to act. Sinful actions
are not, however, impelled by the Supersoul within, but are due to another
cause, as the Lord explains in the next verse.

TEXT 37

3lfl+UHI^N~ I

ttt ITT Wl ^ ♦ I

ll^vs II

sri-bhagavan uvaca
kama esa krodha esa

rajoguna-samudbhavah
maha-sano maha-papma
viddhy enam iha vairinam

srT bhagavan uvaca —the Personality of Godhead said; kamah —lust; esah
—all these; krodhah —wrath; esah —all these; rajo-guna —the mode of
passion; samudbhavah —born of; maha-sanah —all-devouring; maha-papma
—greatly sinful; viddhi —know; enam —this; iha —in the material world;
vairinam — greatest enemy.

TRANSLATION

The Blessed Lord said: It is lust only, Arjuna, which is born of contact
with the material modes of passion and later transformed into wrath, and
which is the all-devouring, sinful enemy of this world.

PURPORT

When a living entity comes in contact with the material creation, his eternal
love for Krsna is transformed into lust, in association with the mode of

passion. Or, in other words, the sense of love of God becomes transformed
into lust, as milk in contact with sour tamarind is transformed into yogurt.
Then again, when lust is unsatisfied, it turns into wrath; wrath is transformed
into illusion, and illusion continues the material existence. Therefore, lust is
the greatest enemy of the living entity, and it is lust only which induces the
pure living entity to remain entangled in the material world. Wrath is the
manifestation of the mode of ignorance; these modes exhibit themselves as
wrath and other corollaries. If, therefore, the modes of passion, instead of
being degraded into the modes of ignorance, are elevated to the modes of
goodness by the prescribed method of living and acting, then one can be saved
from the degradation of wrath by spiritual attachment.

The Supreme Personality of Godhead expanded Himself into many for His
ever-increasing spiritual bliss, and the living entities are parts and parcels of
this spiritual bliss. They also have partial independence, but by misuse of their
independence, when the service attitude is transformed into the propensity for
sense enjoyment, they come under the sway of lust. This material creation is
created by the Lord to give a facility to the conditioned souls to fulfill these
lustful propensities, and when they are completely baffled by prolonged
lustful activities, the living entities begin to inquire about their real position.

This inquiry is the beginning of the Vedanta-sutras, wherein it is said,
athato brahma-jijhasa: one should inquire into the Supreme. And the
Supreme is defined in Srimad-Bhagavatam as janmadyasya yato 'nvayad
itaratas ca, or, "The origin of everything is the Supreme Brahman." Therefore,
the origin of lust is also in the Supreme. If, therefore, lust is transformed into
love for the Supreme, or transformed into Krsna consciousness-or, in other
words, desiring everything for Krsna-then bothlust and wrath can be
spiritualized. Hanuman, the great servitor of Lord Rama, engaged his wrath
upon his enemies for the satisfaction of the Lord. Therefore, lust and wrath,
when they are employed in Krsna consciousness, become our friends instead
of our enemies.

TEXT 38

ii^ ii

dhiimenavriyate vahnir
yathadarso malena ca

yatholbenavrto garbhas
tatha tenedam avrtam

dhumena —by smoke; avriyate —covered; vahnih —fire; yatha —just as;
adarsah —mirror; malena —by dust; ca —also; yatha —just as; ulbena —by the
womb; avrtah —is covered; garbhah —embryo; tatha-so; tena —by that lust;
idam —this; avrtam —is covered.

TRANSLATION

As fire is covered by smoke, as a mirror is covered by dust, or as the
embryo is covered by the womb, similarly, the living entity is covered by
different degrees of this lust.

PURPORT

There are three degrees of covering of the living entity by which his pure
consciousness is obscured. This covering is but lust under different
manifestations like smoke in the fire, dust on the mirror, and the womb about
the embryo. When lust is compared to smoke, it is understood that the fire of
the living spark can be a little perceived. In other words, when the living
entity exhibits his Krsna consciousness slightly, he may be likened to the fire
covered by smoke. Although fire is necessary where there is smoke, there is
no overt manifestation of fire in the early stage. This stage is like the
beginning of Krsna consciousness. The dust on the mirror refers to a cleansing
process of the mirror of the mind by so many spiritual methods. The best
process is to chant the holy names of the Lord. The embryo covered by the
womb is an analogy illustrating a helpless position, for the child in the womb
is so helpless that he cannot even move. This stage of living condition can be
compared to that of the trees. The trees are also living entities, but they have
been put in such a condition of life by such a great exhibition of lust that they
are almost void of all consciousness. The covered mirror is compared to the
birds and beasts, and the smoke covered fire is compared to the human being.
In the form of a human being, the living entity may revive a little Krsna
consciousness, and, if he makes further development, the fire of spiritual life
can be kindled in the human form of life. By careful handling of the smoke in
the fire, the fire can be made to blaze. Therefore the human form of life is a

chance for the living entity to escape the entanglement of material existence.
In the human form of life, one can conquer the enemy, lust, by cultivation of
Krsna consciousness under able guidance.

TEXT 39

STTfcT $11 fad) fdc^Ruil |
cbH^ui ^ II

avrtam jnanam etena
jnanino nitya-vairina
kama-rupena kaunteya
duspurenanalena ca

avrtam —covered; jnanam —pure consciousness; etena —by this; jnaninah —
of the knower; nitya-vairina —eternal enemy; kama-rupena —in the form of
lust; kaunteya — O son of KuntI; duspurena —never to be satisfied; analena —
by the fire; ca —also.

TRANSLATION

Thus, a man's pure consciousness is covered by his eternal enemy in the
form of lust, which is never satisfied and which burns like fire.

PURPORT

It is said in the Manu-smrti that lust cannot be satisfied by any amount of
sense enjoyment, just as fire is never extinguished by a constant supply of
fuel. In the material world, the center of all activities is sex, and thus this
material world is called maithunya-agara, or the shackles of sex life. In the
ordinary prison house, criminals are kept within bars; similarly, the criminals
who are disobedient to the laws of the Lord are shackled by sex life.
Advancement of material civilization on the basis of sense gratification means
increasing the duration of the material existence of a living entity. Therefore,
this lust is the symbol of ignorance by which the living entity is kept within
the material world. While one enjoys sense gratification, it may be that there is

some feeling of happiness, but actually that so-called feeling of happiness is
the ultimate enemy of the sense enjoyer.

TEXT 40

*r^ir«i »Rt i

sTR^TTfc*? IIYo ||

indriyani mano buddhir
asyadhisthanam ucyate
etair vimohayaty esa
jnanam avrtya dehinam

indriyani —the senses; manah —the mind; buddhih —the intelligence; asya
—of the lust; adhisthanam —sitting place; ucyate —called; etaih —by all these;
vimohayati —bewilders; esah —of this; jnanam —knowledge; avrtya
—covering; dehinam —the embodied.

TRANSLATION

The senses, the mind and the intelligence are the sitting places of this
lust, which veils the real knowledge of the living entity and bewilders him.

PURPORT

The enemy has captured different strategic positions in the body of the
conditioned soul, and therefore Lord Krsna is giving hints of those places, so
that one who wants to conquer the enemy may know where he can be found.
Mind is the center of all the activities of the senses, and thus the mind is the
reservoir of all ideas of sense gratification; and, as a result, the mind and the
senses become the repositories of lust. Next, the intelligence department
becomes the capital of such lustful propensities. Intelligence is the immediate
next-door neighbor of the spirit soul. Lusty intelligence influences the spirit
soul to acquire the false ego and identify itself with matter, and thus with the
mind and senses. The spirit soul becomes addicted to enjoying the material
senses and mistakes this as true happiness. This false identification of the

spirit soul is very nicely explained in the Srimad-Bhagavatam:

yasyatma-buddhih kunape tri-dhatuke
sva-dhfh kalatradisu bhauma idyadhfh
yat-tirtha-buddhih salite na karhicij
janesv abhijhesu sa eva gokharah.

"A human being who identifies this body made of three elements with his self,
who considers the by-products of the body to be his kinsmen, who considers
the land of birth as worshipable, and who goes to the place of pilgrimage
simply to take a bath rather than meet men of transcendental knowledge there,
is to be considered as an ass or a cow."

TEXT 41

HI'-HM II** II

tasmat tvam indriyany adau
niyamya bharatarsabha
papmanarh prajahi by enam
jnana-vijnana-nasanam

tasmat —therefore; tvam-you; indriyani —senses; adau —in the beginning;
niyamya —by regulating; bharatarsabha —O chief amongst the descendants of
Bharata; papmanam —the great symbol of sin; prajahi —curb; hi —certain ly;
enam —this; jhana —knowledge; vijhana —scientific knowledge of the pure
soul; nasanam —destroyer.

TRANSLATION

Therefore, O Arjuna, best of the Bharatas, in the very beginning curb
this great symbol of sin [lust] by regulating the senses, and slay this
destroyer of knowledge and self-realization.

PURPORT

The Lord advised Arjuna to regulate the senses from the very beginning so
that he could curb the greatest sinful enemy, lust, which destroys the urge for
self-realization, and specifically, knowledge of the self. Jnanam refers to
knowledge of self as distinguished from non-self, or, in other words,
knowledge that the spirit soul is not the body. Vijnanam refers to specific
knowledge of the spirit soul and knowledge of one's constitutional position
and his relationship to the Supreme Soul. It is explained thus in the SrTmad-
Bhagavatam: jnanam parama-guhyam me yad-vijnana- samanvitam /
sarahasyam tad-angam ca grhana gaditam maya: "The knowledge of the self
and the Supreme Self is very confidential and mysterious, being veiled by
maya, but such knowledge and specific realization can be understood if it is
explained by the Lord Himself." Bhagavad-gTta gives us that knowledge,
specifically knowledge of the self. The living entities are parts and parcels of
the Lord, and therefore they are simply meant to serve the Lord. This
consciousness is called Krsna consciousness. So, from the very beginning of
life one has to learn this Krsna consciousness, and thereby one may become
fully Krsna conscious and act accordingly.

Lust is only the perverted reflection of the love of God which is natural for
every living entity. But if one is educated in Krsna consciousness from the
very beginning, that natural love of God cannot deteriorate into lust. When
love of God deteriorates into lust, it is very difficult to return to the normal
condition. Nonetheless, Krsna consciousness is so powerful that even a late
beginner can become a lover of God by following the regulative principles of
devotional service. So, from any stage of life, or from the time of
understanding its urgency, one can begin regulating the senses in Krsna
consciousness, devotional service of the Lord, and turn the lust into love of
Godhead—the highest perfectional stage of human life.

TEXT 42

lix^n

indriyani parany ahur

indriyebhyah param manah
manasas tu para buddhir
yo buddheh paratas tu sah

indriyanT —senses; parani —superior; ahuh —is said; indriyebhyah —more
than the senses; param —superior; manah —the mind; manasah —more than the
mind; tu —also; para —superior; buddhih —intelligence; yah —one which;
buddheh —more than the intelligence; paratah —superior; tu —but; sah —he.

TRANSLATION

The working senses are superior to dull matter; mind is higher than the
senses; intelligence is still higher than the mind; and he [the soul] is even
higher than the intelligence.

PURPORT

The senses are different outlets for the activities of lust. Lust is reserved
within the body, but it is given vent through the senses. Therefore, the senses
are superior to the body as a whole. These outlets are not in use when there is
superior consciousness, or Krsna consciousness. In Krsna consciousness the
soul makes direct connection with the Supreme Personality of Godhead;
therefore the bodily functions, as described here, ultimately end in the
Supreme Soul. Bodily action means the functions of the senses, and stopping
the senses means stopping all bodily actions. But since the mind is active,
then, even though the body may be silent and at rest, the mind will act—as it
does during dreaming. But, above the mind there is the determination of the
intelligence, and above the intelligence is the soul proper. If, therefore, the
soul is directly engaged with the Supreme, naturally all other subordinates,
namely, the intelligence, mind and the senses, will be automatically engaged.
In the Katha Upanisad there is a passage in which it is said that the objects of
sense gratification are superior to the senses, and mind is superior to the sense
objects. If, therefore, the mind is directly engaged in the service of the Lord
constantly, then there is no chance of the senses becoming engaged in other
ways. This mental attitude has already been explained. If the mind is engaged
in the transcendental service of the Lord, there is no chance of its being
engaged in the lower propensities. In the Katha Upanisad the soul has been
described as mahan, the great. Therefore the soul is above all—namely, the
sense objects, the senses, the mind and the intelligence. Therefore, directly
understanding the constitutional position of the soul is the solution of the
whole problem.

With intelligence one has to seek out the constitutional position of the soul
and then engage the mind always in Krsna consciousness. That solves the
whole problem. A neophyte spiritualist is generally advised to keep aloof from
the objects of senses. One has to strengthen the mind by use of intelligence. If
by intelligence one engages one's mind in Krsna consciousness, by complete
surrender unto the Supreme Personality of Godhead, then, automatically, the
mind becomes stronger, and even though the senses are very strong, like
serpents, they will be no more effective than serpents with broken fangs. But
even though the soul is the master of intelligence and mind, and the senses
also, still, unless it is strengthened by association with Krsna in Krsna
consciousness, there is every chance of falling down due to the agitated mind.

TEXT 43

Jtld* 11*3 II

evarh buddheh param buddhva
samstabhyatmanam atmana
jahi satrum maha-baho
kama-rupam durasadam

evam —thus; buddheh —of intelligence; param —superior; buddhva —so
knowing; samstabhya —by steadying; atmanam —the mind; atmana —by
deliberate intelligence; jahi —conquer; satrum —the enemy; maha-baho —O
mighty-armed one; kama-rupam —the form of lust; durasadam —formidable.

TRANSLATION

Thus knowing oneself to be transcendental to material senses, mind
and intelligence, one should control the lower self by the higher self and
thus— by spiritual strength—conquer this insatiable enemy known as
lust.

PURPORT

This Third Chapter of the Bhagavad-gita is conclusively directive to Krsna
consciousness by knowing oneself as the eternal servitor of the Supreme
Personality of Godhead, without considering impersonal voidness as the
ultimate end. In the material existence of life, one is certainly influenced by
propensities for lust and desire for dominating the resources of material
nature. Desire for overlording and sense gratification are the greatest enemies
of the conditioned soul; but by the strength of Krsna consciousness, one can
control the material senses, the mind and the intelligence. One may not give
up work and prescribed duties all of a sudden; but by gradually developing
Krsna consciousness, one can be situated in a transcendental position without
being influenced by the material senses and the mind-by steady intelligence
directed toward one's pure identity. This is the sum total of this chapter. In the
immature stage of material existence, philosophical speculations and artificial
attempts to control the senses by the so-called practice of yogic postures can
never help a man toward spiritual life. He must be trained in Krsna
consciousness by higher intelligence.

Thus end the Bhaktivedanta Purports to the Third Chapter of the Srimad-
Bhagavad-glta in the matter of Karma-yoga, or the Discharge of One's
Prescribed Duty in Krsna Consciousness.

CHAPTER FOUR

Transcendental Knowledge

TEXT 1

SJrRHHd M\*\ I

H<l$ H? II

srT bhagavan uvaca
imam vivasvate yogam
proktavan aham avyayam
vivasvan manave praha

manur iksvakave 'bravit

srT bhagavan uvaca —the Supreme Personality of Godhead said; imam —
this; vivasvate —unto the sun-god; yogam —the science of one's relationship to
the Supreme; proktavan —instructed; aham —I; avyayam —imperishable;
vivasvan —Vivasvan (the sun-god's name); manave —unto the father of
mankind (of the name Vaivasvata); praha —told; manuh —the father of
mankind; iksvakave —unto King Iksvaku; abravit —said.

TRANSLATION

The Blessed Lord said: I instructed this imperishable science of yoga to
the sun-god, Vivasvan, and Vivasvan instructed it to Manu, the father of
mankind, and Manu in turn instructed it to Iksvaku.

PURPORT

Herein we find the history of the Bhagavad-gTta traced from a remote time
when it was delivered to the royal order, the kings of all planets. This science
is especially meant for the protection of the inhabitants, and therefore the
royal order should understand it in order to be able to rule the citizens and
protect them from the material bondage to lust. Human life is meant for
cultivation of spiritual knowledge, in eternal relationship with the Supreme
Personality of Godhead, and the executive heads of all states and all planets
are obliged to impart this lesson to the citizens by education, culture and
devotion. In other words, the executive heads of all states are intended to
spread the science of Krsna consciousness so that the people may take
advantage of this great science and pursue a successful path, utilizing the
opportunity of the human form of life.

In this millennium, the sun-god is known as Vivasvan, the king of the sun,
which is the origin of all planets within the solar system. In the Brahma-
samhita it is stated:

yac-caksur esa savita sakala-grahanam
raja samasta-sura-murttir asesa-tejah
yasyajhaya bhramati sambhrta-kalacakro
govindam adi-purusam tarn aham bhajami

"Let me worship," Lord Brahma said, "the Supreme Personality of Godhead,
Govinda [Krsna], who is the original person and under whose order the sun,
which is the king of all planets, is assuming immense power and heat. The sun
represents the eye of the Lord and traverses its orbit in obedience to His
order."

The sun is the king of the planets, and the sun-god (at present of the name
Vivasvan) rules the sun planet, which is controlling all other planets by
supplying heat and light. He is rotating under the order of Krsna, and Lord
Krsna originally made Vivasvan His first disciple to understand the science of
Bhagavad-gita. The Gita is not, therefore, a speculative treatise for the
insignificant mundane scholar but is a standard book of knowledge coming
down from time immemorial. In the Mahabharata (Santi-parva 348.51-52) we
can trace out the history of the Gita as follows:

treta-yugadau ca tato vivasvan manave dadau
manus ca loka-bhrty-artham sutayeksvakave dadau
iksvakuna ca kathito vyapya lokan avasthitah

"In the beginning of the Treta-yuga [millennium] this science of the
relationship with the Supreme was delivered by Vivasvan to Manu. Manu,
being the father of mankind, gave it to his son Maharaja Iksvaku, the King of
this earth planet and forefather of the Raghu dynasty in which Lord
Ramacandra appeared. Therefore, Bhagavad-gita existed in the human society
from the time of Maharaja Iksvaku."

At the present moment we have just passed through five thousand years of
the Kali-yuga, which lasts 432,000 years. Before this there was Dvapara- yuga
(800,000 years), and before that there was Treta-yuga (1,200,000 years). Thus,
some 2,005,000 years ago, Manu spoke the Bhagavad-gita to his disciple and
son Maharaja Iksvaku, the King of this planet earth. The age of the current
Manu is calculated to last some 305,300,000 years, of which 120,400,000
have passed. Accepting that before the birth of Manu, the Gita was spoken by
the Lord to His disciple, the sun-god Vivasvan, a rough estimate is that the
Gita was spoken at least 120,400,000 years ago; and in human society it has
been extant for two million years. It was respoken by the Lord again to Arjuna
about five thousand years ago. That is the rough estimate of the history of the
Gita, according to the Gita itself and according to the version of the speaker,
Lord Sri Krsna. It was spoken to the sun-god Vivasvan because he is also a
ksatriya and is the father of all ksatriyas who are descendants of the sun-god,
or the surya-vamsa ksatriyas. Because Bhagavad-gita is as good as the Vedas,

being spoken by the Supreme Personality of Godhead, this knowledge is
apauruseya, superhuman. Since the Vedic instructions are accepted as they
are, without human interpretation, the Gita must therefore be accepted without
mundane interpretation. The mundane wranglers may speculate on the Gita in
their own ways, but that is not Bhagavad-gTta as it is. Therefore, Bhagavad-
gTta has to be accepted as it is, from the disciplic succession, and it is
described herein that the Lord spoke to the sun-god, the sun-god spoke to his
son Manu, and Manu spoke to his son Iksvaku.

TEXT 2

Tit hth i\ HU^M I

sftrfr^T^: '-K«n m IR II

evarh parampara-praptam
imam rajarsayo viduh
sa kaleneha mahata

yogo nastah parantapa

evam —thus; parampara —disciplic succession; praptam —received; imam —
this science; rajarsayah —the saintly kings; viduh —understood; sah —that
knowledge; kalena —in the course of time; iha —in this world; mahata —by
great; yogah —the science of one's relationship with the Supreme; nastah —
scattered; parantapa —O Arjuna, subduer of the enemies.

TRANSLATION

This supreme science was thus received through the chain of disciplic
succession, and the saintly kings understood it in that way. But in course
of time the succession was broken, and therefore the science as it is
appears to be lost.

PURPORT

It is clearly stated that the Gita was especially meant for the saintly kings
because they were to execute its purpose in ruling over the citizens. Certainly

Bhagavad-gTta was never meant for the demonic persons, who would dissipate
its value for no one's benefit and would devise all types of interpretations
according to personal whims. As soon as the original purpose was scattered by
the motives of the unscrupulous commentators, there arose the need to
reestablish the disciplic succession. Five thousand years ago it was detected
by the Lord Himself that the disciplic succession was broken, and therefore
He declared that the purpose of the Gita appeared to be lost. In the same way,
at the present moment also there are so many editions of the Gita (especially
in English), but almost all of them are not according to authorized disciplic
succession. There are innumerable interpretations rendered by different
mundane scholars, but almost all of them do not accept the Supreme
Personality of Godhead, Krsna, although they make a good business on the
words of Sri Krsna. This spirit is demonic, because demons do not believe in
God but simply enjoy the property of the Supreme. Since there is a great need
of an edition of the Gita in English, as it is received by the parampara
(disciplic succession) system, an attempt is made herewith to fulfill this great
want. Bhagavad-gTta -accepted as it is-is a great boon to humanity; but if it is
accepted as a treatise of philosophical speculations, it is simply a waste of
time.

TEXT 3

\M JFTT ^rsrfrT: ^RT^T: I

^Id 113 II

sa evdyam maya te 'dya
yogah proktah puratanah
bhakto 'si me sakha ceti

rahasyam hy etad uttamam

sah —the same ancient; eva —certainly; ayam —this; maya —by Me; te —unto
you; adya —today; yogah —the science of yoga; proktah —spoken; puratanah
—very old; bhaktah —devotee; asi —you are; me —My; sakha — friend; ca
—also; id —therefore; rahasyam —mystery; hi —certainly; etat —this; uttamam
—transcendental.

TRANSLATION

That very ancient science of the relationship with the Supreme is today
told by Me to you because you are My devotee as well as My friend;
therefore you can understand the transcendental mystery of this science.

PURPORT

There are two classes of men, namely the devotee and the demon. The Lord
selected Arjuna as the recipient of this great science owing to his becoming
the devotee of the Lord, but for the demon it is not possible to understand this
great mysterious science. There are a number of editions of this great book of
knowledge, and some of them have commentaries by the devotees, and some
of them have commentaries by the demons. Commentation by the devotees is
real, whereas that of the demons is useless. Arjuna accepts Sri Krsna as the
Supreme Personality of Godhead, and any commentary on the Gita following
in the footsteps of Arjuna is real devotional service to the cause of this great
science. The demonic, however, concoct something about Krsna and mislead
the public and general readers from the path of Krsna's instructions. One
should try to follow the disciplic succession from Arjuna, and thus be
benefitted.

TEXT 4

ddM I

^^d^RMIH^i II* II

arjuna uvaca
apararh bhavato janma
pararh janma vivasvatah
katham etad vijamyam
tvam adau proktavan id

arjunah uvaca —Arjuna said; aparam —junior; bhavatah —Your; janma —
birth; param —superior; janma —birth; vivasvatah —of the sun-god; katham —
how; etat —this; vijamyam —shall I understand; tvam —You; adau —in the
beginning; proktavan —instructed; id —thus.

TRANSLATION

Arjuna said: The sun-god Vivasvan is senior by birth to You. How am I
to understand that in the beginning You instructed this science to him?

PURPORT

Arjuna is an accepted devotee of the Lord, so how could he not believe
Krsna's words? The fact is that Arjuna is not inquiring for himself but for
those who do not believe in the Supreme Personality of Godhead or for the
demons who do not like the idea that Krsna should be accepted as the
Supreme Personality of Godhead; for them only Arjuna inquires on this point,
as if he were himself not aware of the Personality of Godhead, or Krsna. As it
will be evident from the Tenth Chapter, Arjuna knew perfectly well that Krsna
is the Supreme Personality of Godhead, the fountainhead of everything and
the last word in Transcendence. Of course, Krsna also appeared as the son of
DevakI on this earth. How Krsna remained the same Supreme Personality of
Godhead, the eternal, original person, is very difficult for an ordinary man to
understand. Therefore, to clarify this point, Arjuna put this question before
Krsna so that He Himself could speak authoritatively. That Krsna is the
supreme authority is accepted by the whole world, not only at present, but
from time immemorial, and the demons alone reject Him. Anyway, since
Krsna is the authority accepted by all, Arjuna put this question before Him in
order that Krsna would describe Himself without being depicted by the
demons who always try to distort Him in a way understandable to the demons
and their followers. It is necessary that everyone, for his own interest, know
the science of Krsna. Therefore, when Krsna Himself speaks about Himself, it
is auspicious for all the worlds. To the demons, such explanations by Krsna
Himself may appear to be strange because the demons always study Krsna
from their own standpoint, but those who are devotees heartily welcome the
statements of Krsna when they are spoken by Krsna Himself. The devotees
will always worship such authoritative statements of Krsna because they are
always eager to know more and more about Him. The atheists, who consider
Krsna an ordinary man, may in this way come to know that Krsna is
superhuman, that He is sac-cid-ananda-vigraha —the eternal form of bliss and
knowledge—that He is transcendental, and that He is above the domination of
the modes of material nature and above the influence of time and space. A

devotee of Krsna's, like Arjuna, is undoubtedly above any misunderstanding
of the transcendental position of Krsna. Arjuna's putting this question before
the Lord is simply an attempt by the devotee to defy the atheistic attitude of
persons who consider Krsna to be an ordinary human being subject to the
modes of material nature.

TEXT 5
^KbH j N I^M JL

didi fn vhi(h ctt^i

dl^ IIif II

srT bhagavan uvaca
bahuni me vyatitani
janmani tava carjuna
tany aham veda sarvani
na tvam vettha parantapa

srT bhagavan uvaca —the Personality of Godhead said; bahuni —many; me
—of Mine; vyatitani —have passed; janmani —births; tava —of yours; ca — and
also; arjuna —O Arjuna; tani —all those; aham —I; veda —do know; sarvani
—all; na —not; tvam —yourself; vettha —know; parantapa —O subduer of the
enemy.

TRANSLATION

The Blessed Lord said: Many, many births both you and I have passed.
I can remember all of them, but you cannot, O subduer of the enemy!

PURPORT

In the Brahma-samhita we have information of many, many incarnations of
the Lord. It is stated there:

advaitam acyutam anadim ananta-rupam
adyarh purana-purusarh nava-yauvanam ca

vedesu durllabham adurllabham atma-bhaktau
govindam adi-purusarh tam aham bhajami.

(Bs. 5.33)

"I worship the Supreme Personality of Godhead, Govinda [Krsna], who is
the original person-absolute, infallible, without beginning, although expanded
into unlimited forms, still the same original, the oldest, and the person always
appearing as a fresh youth. Such eternal, blissful, all- knowing forms of the
Lord are usually understood by the best Vedic scholars, but they are always
manifest to pure, unalloyed devotees."

It is also stated in Brahma-sarhhita:

ramadi murttisu kala-niyamena tisthan
nanavataram akarod bhuvanesu kintu
krsnah svayarh samabhavat paramah puman yo
govindam adi-purusarh tam aham bhajami

(Bs. 5.39)

"I worship the Supreme Personality of Godhead, Govinda [Krsna], who is
always situated in various incarnations such as Rama, Nrsimha and many sub¬
incarnations as well, but who is the original Personality of Godhead known as
Krsna, and who incarnates personally also."

In the Vedas also it is said that the Lord, although one without a second,
nevertheless manifests Himself in innumerable forms. He is like the vaidurya
stone, which changes color yet still remains one. All those multi- forms are
understood by the pure, unalloyed devotees, but not by a simple study of the
Vedas: vedesu durllabham adurllabham atma-bhaktau. Devotees like Arjuna
are constant companions of the Lord, and whenever the Lord incarnates, the
associate devotees also incarnate in order to serve the Lord in different
capacities. Arjuna is one of these devotees, and in this verse it is understood
that some millions of years ago when Lord Krsna spoke the Bhagavad-gita to
the sun-god Vivasvan, Arjuna, in a different capacity, was also present. But
the difference between the Lord and Arjuna is that the Lord remembered the
incidence, whereas Arjuna could not remember. That is the difference between
the part and parcel living entity and the Supreme Lord. Although Arjuna is
addressed herein as the mighty hero who could subdue the enemies, he is
unable to recall what had happened in his various past births. Therefore, a
living entity, however great he may be in the material estimation, can never

equal the Supreme Lord. Anyone who is a constant companion of the Lord is
certainly a liberated person, but he cannot be equal to the Lord. The Lord is
described in the Brahma- samhita as infallible (acyuta), which means that He
never forgets Himself, even though He is in material contact. Therefore, the
Lord and the living entity can never be equal in all respects, even if the living
entity is as liberated as Arjuna. Although Arjuna is a devotee of the Lord, he
sometimes forgets the nature of the Lord, but by the divine grace a devotee
can at once understand the infallible condition of the Lord, whereas a
nondevotee or a demon cannot understand this transcendental nature.
Consequently these descriptions in the Gita cannot be understood by demonic
brains. Krsna remembered acts which were performed by Him millions of
years before, but Arjuna could not, despite the fact that both Krsna and Arjuna
are eternal in nature. We may also note herein that a living entity forgets
everything due to his change of body, but the Lord remembers because He
does not change His sac-cid-ananda body. He is advaita, which means there is
no distinction between His body and Himself. Everything in relation to Him is
spirit-whereas the conditioned soul is different from his material body. And,
because the Lord's body and self are identical, His position is always different
from the ordinary living entity, even when He descends to the material
platform. The demons cannot adjust themselves to this transcendental nature
of the Lord, as the Lord explains in the following verse.

TEXT 6

ajo 'pi sarin avyayatma
bhutanam Tsvaro 'pi san
prakrtim svam adhisthaya
sambhavamy atma-mayaya

ajah —unborn; api —although; san —being so; avyaya —without
deterioration; atma —body; bhutanam —all those who are born; Tsvarah —the
Supreme Lord; api —although; san —being so; prakrtim —transcendental form;
svam — of Myself; adhisthaya —being so situated; sambhavami —I do
incarnate; atma-mayaya —by My internal energy.

TRANSLATION

Although I am unborn and My transcendental body never deteriorates,
and although I am the Lord of all sentient beings, I still appear in every
millennium in My original transcendental form.

PURPORT

The Lord has spoken about the peculiarity of His birth: although He may
appear like an ordinary person, He remembers everything of His many, many
past "births," whereas a common man cannot remember what he has done
even a few hours before. If someone is asked what he did exactly at the same
time one day earlier, it would be very difficult for a common man to answer
immediately. He would surely have to dredge his memory to recall what he
was doing exactly at the same time one day before. And yet, men often dare
claim to be God, or Krsna. One should not be misled by such meaningless
claims. Then again, the Lord explains His prakrti or His form. Prakrti means
nature as well as svarupa, or one's own form. The Lord says that He appears
in His own body. He does not change His body, as the common living entity
changes from one body to another. The conditioned soul may have one kind of
body in the present birth, but he has a different body in the next birth. In the
material world, the living entity has no fixed body but transmigrates from one
body to another. The Lord, however, does not do so. Whenever He appears,
He does so in the same original body, by His internal potency. In other words,
Krsna appears in this material world in His original eternal form, with two
hands, holding a flute. He appears exactly in His eternal body, uncontaminated
by this material world. Although He appears in the same transcendental body
and is Lord of the universe, it still appears that He takes His birth like an
ordinary living entity. Despite the fact Lord Krsna grows from childhood to
boyhood and from boyhood to youth, astonishingly enough He never ages
beyond youth. At the time of the Battle of Kuruksetra, He had many
grandchildren at home; or, in other words, He had sufficiently aged by
material calculations. Still He looked just like a young man twenty or twenty-
five years old. We never see a picture of Krsna in old age because He never
grows old like us, although He is the oldest person in the whole creation-past,
present, and future. Neither His body nor His intelligence ever deteriorates or
changes. Therefore, it is clear that in spite of His being in the material world,

He is the same unborn, eternal form of bliss and knowledge, changeless in His
transcendental body and intelligence. Factually, His appearance and
disappearance are like the sun's rising, moving before us, and then
disappearing from our eyesight. When the sun is out of sight, we think that the
sun is set, and when the sun is before our eyes, we think that the sun is on the
horizon. Actually, the sun is always in its fixed position, but owing to our
defective, insufficient senses, we calculate the appearance and disappearance
of the sun in the sky. And, because His appearance and disappearance are
completely different from that of any ordinary, common living entity, it is
evident that He is eternal, blissful knowledge by His internal potency-and He
is never contaminated by material nature. The Vedas also confirm that the
Supreme Personality of Godhead is unborn, yet He still appears to take His
birth in multi- manifestations. The Vedic supplementary literatures also
confirm that even though the Lord appears to be taking His birth, He is still
without change of body. In the Bhagavatam, He appears before His mother as
Narayana, with four hands and the decorations of the six kinds of full
opulences. His appearance in His original eternal form is His causeless mercy,
according to the Visvakosa dictionary. The Lord is conscious of all of His
previous appearances and disappearances, but a common living entity forgets
everything about his past body as soon as he gets another body. He is the Lord
of all living entities because He performs wonderful and superhuman
activities while He is on this earth. Therefore, the Lord is always the same
Absolute Truth and is without differentiation between His form and self, or
between His quality and body. A question may now be raised as to why the
Lord appears and disappears in this world. This is explained in the next verse.

TEXT 7

IIV9 II

yada yada hi dharmasya
glanir bhavati bharata
abhyutthanam adharmasya
tadatmanam srjamy aham

yada —whenever; yada —wherever; hi —certainly; dharmasya —of religion;

glanih —discrepancies; bhavati —manifested, becomes; bharata —O
descendant of Bharata; abhyutthanam —predominance; adharmasya —of
irreligion; tada —at that time; atmanam —self; srjami —manifest; aham —I.

TRANSLATION

Whenever and wherever there is a decline in religious practice, O
descendant of Bharata, and a predominant rise of irreligion—at that time
I descend Myself.

PURPORT

The word srjami is significant herein. Srjami cannot be used in the sense of
creation, because, according to the previous verse, there is no creation of the
Lord's form or body, since all of the forms are eternally existent. Therefore
srjami means that the Lord manifests Himself as He is. Although the Lord
appears on schedule, namely at the end of Dvapara-yuga of the twenty-eighth
millennium of the eighth Manu, in one day of Brahma, still He has no
obligation to adhere to such rules and regulations because He is completely
free to act in many ways at His will. He therefore appears by His own will
whenever there is a predominance of irreligiosity and a disappearance of true
religion. Principles of religion are laid down in the Vedas, and any discrepancy
in the matter of properly executing the rules of the Vedas makes one
irreligious. In the Bhagavatam it is stated that such principles are the laws of
the Lord. Only the Lord can manufacture a system of religion. The Vedas are
also accepted as originally spoken by the Lord Himself to Brahma, from
within his heart. Therefore, the principles of dharma, or religion, are the direct
orders of the Supreme Personality of Godhead (dharmam tu saksat-bhagavat-
pramtam). These principles are clearly indicated throughout the Bhagavad-
gita. The purpose of the Vedas is to establish such principles under the order
of the Supreme Lord, and the Lord directly orders, at the end of the Gita, that
the highest principle of religion is to surrender unto Him only, and nothing
more. The Vedic principles push one towards complete surrender unto Him;
and, whenever such principles are disturbed by the demonic, the Lord appears.
From the Bhagavatam we understand that Lord Buddha is the incarnation of
Krsna who appeared when materialism was rampant and materialists were
using the pretext of the authority of the Vedas. Although there are certain

restrictive rules and regulations regarding animal sacrifice for particular
purposes in the Vedas, people of demonic tendency still took to animal
sacrifice without reference to the Vedic principles. Lord Buddha appeared to
stop this nonsense and to establish the Vedic principles of nonviolence.
Therefore each and every avatara, or incarnation of the Lord, has a particular
mission, and they are all described in the revealed scriptures. No one should
be accepted as an avatara unless he is referred to by scriptures. It is not a fact
that the Lord appears only on Indian soil. He can advent Himself anywhere
and everywhere, and whenever He desires to appear. In each and every
incarnation, He speaks as much about religion as can be understood by the
particular people under their particular circumstances. But the mission is the
same— to lead people to God consciousness and obedience to the principles of
religion. Sometimes He descends personally, and sometimes He sends His
bona fide representative in the form of His son, or servant, or Himself in some
disguised form.

The principles of the Bhagavad-gTta were spoken to Arjuna, and, for that
matter, to other highly elevated persons, because he was highly advanced
compared to ordinary persons in other parts of the world. Two plus two equals
four is a mathematical principle that is true both in the beginner's arithmetic
class and in the advanced class as well. Still, there are higher and lower
mathematics. In all incarnations of the Lord, therefore, the same principles are
taught, but they appear to be higher and lower in varied circumstances. The
higher principles of religion begin with the acceptance of the four orders and
the four statuses of social life, as will be explained later. The whole purpose of
the mission of incarnations is to arouse Krsna consciousness everywhere.
Such consciousness is manifest and nonmanifest only under different
circumstances.

TEXT 8

lie; II

paritranaya sadhunam
vinasaya ca duskrtam
dharma-samsthapanarthaya
sambhavami yuge yuge

paritranaya —for the deliverance; sadhunam —of the devotees; vinasaya —
for the annihilation; ca —also; duskrtam —of the miscreants; dharma
—principles of religion; sarhsthapana-arthaya —to reestablish; sambhavami —I
do appear; yuge —millennium; yuge —after millennium.

TRANSLATION

In order to deliver the pious and to annihilate the miscreants, as well as
to reestablish the principles of religion, I advent Myself millennium after
millennium.

PURPORT

According to Bhagavad-gTta, a sadhu (holyman) is a man in Krsna
consciousness. A person may appear to be irreligious, but if he has the
qualifications of Krsna consciousness wholly and fully, he is to be understood
to be a sadhu. And duskrtam applies to one who doesn't care for Krsna
consciousness. Such miscreants, or duskrtam, are described as foolish and the
lowest of mankind, even though they may be decorated with mundane
education; whereas another person, who is one hundred percent engaged in
Krsna consciousness, is accepted as sadhu, even though such a person may
neither be learned nor well cultured. As far as the atheistic are concerned, it is
not necessary for the Supreme Lord to appear as He is to destroy them, as He
did with the demons Ravana and Kamsa. The Lord has many agents who are
quite competent to vanquish demons. But the Lord especially descends to
appease His unalloyed devotees, who are always harassed by the demonic.
The demon harasses the devotee, even though the latter may happen to be his
kin. Although Prahlada Maharaja was the son of Hiranyakasipu, he was
nonetheless persecuted by his father; although Devaki, the mother of Krsna,
was the sister of Kamsa, she and her husband Vasudeva were persecuted only
because Krsna was to be born of them. So Lord Krsna appeared primarily to
deliver Devaki, rather than kill Kamsa, but both were performed
simultaneously. Therefore it is said here that to deliver the devotee and
vanquish the demon miscreants, the Lord appears in different incarnations.

In the Caitanya-caritamrta of Krsnadasa Kaviraja, the following verses
summarize these principles of incarnation:

srsti-hetu yei murti prapahce avatare
sei Tsvara-murti 'avatara' nama dhare
mayatita paravyome savara avasthana
visve ' avatari' dhare 'avatara' nama.

"The avatara, or incarnation of Godhead, descends from the kingdom of God
for material manifestation. And the particular form of the Personality of
Godhead who so descends is called an incarnation, or avatara. Such
incarnations are situated in the spiritual world, the kingdom of God. When
they descend to the material creation, they assume the name avatara."

There are various kinds of avataras, such as purusavataras, gunavataras,
lilavataras, saktyavesa avataras, manvantara-avataras and yugavataras —all
appearing on schedule all over the universe. But Lord Krsna is the primeval
Lord, the fountainhead of all avataras. Lord Sri Krsna descends for the
specific purposes of mitigating the anxieties of the pure devotees, who are
very anxious to see Him in His original Vrndavana pastimes. Therefore, the
prime purpose of the Krsna avatara is to satisfy His unalloyed devotees.

The Lord says that He incarnates Himself in every millennium. This
indicates that He incarnates also in the age of Kali. As stated in the SrTmad-
Bhagavatam, the incarnation in the age of Kali is Lord Caitanya Mahaprabhu,
who spread the worship of Krsna by the sahkfrtana movement (congregational
chanting of the holy names), and spread Krsna consciousness throughout
India. He predicted that this culture of sahkirtana would be broadcast all over
the world, from town to town and village to village. Lord Caitanya as the
incarnation of Krsna, the Personality of Godhead, is described secretly but not
directly in the confidential parts of the revealed scriptures, such as the
Upanisads, Mahabharata, Bhagavatam, etc. The devotees of Lord Krsna are
much attracted by the sahkfrtana movement of Lord Caitanya. This avatara of
the Lord does not kill the miscreants, but delivers them by the causeless mercy
of the Lord.

TEXT 9

acrqa: I

\\\ II

janma karma ca me divyam

evarh yo vetti tattvatah
tyaktva deham punar janma
naiti mam eti so 'rjuna

janma —birth; karma —work; ca —also; me —of Mine; divyam
—transcendental; evam —like this; yah —anyone who; vetti —knows; tattvatah
—in reality; tyaktva —leaving aside; deham —this body; punah —again; janma
—birth; na —never; eti —does attain; mam —unto Me; eti —does attain; sah
—he; arjuna —O Arjuna.

TRANSLATION

One who knows the transcendental nature of My appearance and
activities does not, upon leaving the body, take his birth again in this
material world, but attains My eternal abode, O Arjuna.

PURPORT

The Lord's descent from His transcendental abode is already explained in
the 6th verse. One who can understand the truth of the appearance of the
Personality of Godhead is already liberated from material bondage, and
therefore he returns to the kingdom of God immediately after quitting this
present material body. Such liberation of the living entity from material
bondage is not at all easy. The impersonalists and the yogis attain liberation
only after much trouble and many, many births. Even then, the liberation they
achieve-merging into the impersonal brahmajyoti of the Lord-is only partial,
and there is the risk of returning again to this material world. But the devotee,
simply by understanding the transcendental nature of the body and activities
of the Lord, attains the abode of the Lord after ending this body and does not
run the risk of returning again to this material world. In the Brahma-samhita it
is stated that the Lord has many, many forms and incarnations: advaitam
acyutam anadim ananta-rupam. Although there are many transcendental
forms of the Lord, they are still one and the same Supreme Personality of
Godhead. One has to understand this fact with conviction, although it is
incomprehensible to mundane scholars and empiric philosophers. As stated in
the Vedas:

eko devo nitya-hlanurakto bhakta-vyapi hrdy antaratma.

"The one Supreme Personality of Godhead is eternally engaged in many,
many transcendental forms in relationships with His unalloyed devotees." This
Vedic version is confirmed in this verse of the Gita personally by the Lord. He
who accepts this truth on the strength of the authority of the Vedas and of the
Supreme Personality of Godhead and who does not waste time in
philosophical speculations attains the highest perfectional stage of liberation.
Simply by accepting this truth on faith, one can, without a doubt, attain
liberation. The Vedic version, "tattvamasi," is actually applied in this case.
Anyone who understands Lord Krsna to be the Supreme, or who says unto the
Lord, "You are the same Supreme Brahman, the Personality of Godhead" is
certainly liberated instantly, and consequently his entrance into the
transcendental association of the Lord is guaranteed. In other words, such a
faithful devotee of the Lord attains perfection, and this is confirmed by the
following Vedic assertion:

tam eva viditvatimrtyumeti nanyah pantha vidyate ayanaya.

One can attain the perfect stage of liberation from birth and death simply by
knowing the Lord, the Supreme Personality of Godhead. There is no
alternative because anyone who does not understand Lord Krsna as the
Supreme Personality of Godhead is surely in the mode of ignorance.
Consequently he will not attain salvation, simply, so to speak, by licking the
outer surface of the bottle of honey, or by interpreting the Bhagavad-gita
according to mundane scholarship. Such empiric philosophers may assume
very important roles in the material world, but they are not necessarily eligible
for liberation. Such puffed up mundane scholars have to wait for the causeless
mercy of the devotee of the Lord. One should therefore cultivate Krsna
consciousness with faith and knowledge, and in this way attain perfection.

TEXT 10

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vita-raga-bhaya-krodha

man-maya mam upasritah
bahavo jhana-tapasa

puta mad-bhavam agatah

vita —freed from; raga —attachment; bhaya —fear; krodhah —anger; mat-
maya —fully in Me; mam —unto Me; upasritah —being fully situated; bahavah
—many; jhana —knowledge; tapasa —by penance; putah —being purified;
mat-bhavam —transcendental love for Me; agatah —attained.

TRANSLATION

Being freed from attachment, fear and anger, being fully absorbed in
Me and taking refuge in Me, many, many persons in the past became
purified by knowledge of Me—and thus they all attained transcendental
love for Me.

PURPORT

As described above, it is very difficult for a person who is too materially
affected to understand the personal nature of the Supreme Absolute Truth.
Generally, people who are attached to the bodily conception of life are so
absorbed in materialism that it is almost impossible for them to understand
that there is a transcendental body which is imperishable, full of knowledge
and eternally blissful. In the materialistic concept, the body is perishable, full
of ignorance and completely miserable. Therefore, people in general keep this
same bodily idea in mind when they are informed of the personal form of the
Lord. For such materialistic men, the form of the gigantic material
manifestation is supreme. Consequently they consider the Supreme to be
impersonal. And because they are too materially absorbed, the conception of
retaining the personality after liberation from matter frightens them. When
they are informed that spiritual life is also individual and personal, they
become afraid of becoming persons again, and so they naturally prefer a kind
of merging into the impersonal void. Generally, they compare the living
entities to the bubbles of the ocean, which merge into the ocean. That is the
highest perfection of spiritual existence attainable without individual
personality. This is a kind of fearful stage of life, devoid of perfect knowledge
of spiritual existence. Furthermore there are many persons who cannot

understand spiritual existence at all. Being embarassed by so many theories
and by contradictions of various types of philosophical speculation, they
become disgusted or angry and foolishly conclude that there is no supreme
cause and that everything is ultimately void. Such people are in a diseased
condition of life. Some people are too materially attached and therefore do not
give attention to spiritual life, some of them want to merge into the supreme
spiritual cause, and some of them disbelieve in everything, being angry at ah
sorts of spiritual speculation out of hopelessness. This last class of men take to
the shelter of some kind of intoxication, and their affective hallucinations are
sometimes accepted as spiritual vision. One has to get rid of all three stages of
attachment to the material world: negligence of spiritual life, fear of a spiritual
personal identity, and the conception of void that underlies the frustration of
life. To get free from these three stages of the material concept of life, one has
to take complete shelter of the Lord, guided by the bona fide spiritual master,
and follow the disciplines and regulative principles of devotional life. The last
stage of the devotional life is called bhava, or transcendental love of Godhead.

According to Bhakti-rasamrta-sindhu, the science of devotional service:

adau sraddha tatah sadhu-sahgo 'tha bhajana-kriya
tato 'nartha-nivrttih syat tato nistha rucis tatah

athasaktis tato bhavas tatah premabhyudahcati

sadhakanam ayam premnah pradurbhave bhavet kramah.

"In the beginning one must have a preliminary desire for self-realization. This
will bring one to the stage of trying to associate with persons who are
spiritually elevated. In next stage one becomes initiated by an elevated
spiritual master, and under his instruction the neophyte devotee begins the
process of devotional service. By execution of devotional service under the
guidance of the spiritual master, one becomes free from all material
attachment, attains steadiness in self-realization, and acquires a taste for
hearing about the Absolute Personality of Godhead, Sri Krsna. This taste leads
one further forward to attachment for Krsna consciousness, which is matured
in bhava, or the preliminary stage of transcendental love of God. Real love for
God is called prema, the highest perfectional stage of life." In the prema stage
there is constant engagement in the transcendental loving service of the Lord.
So, by the slow process of devotional service, under the guidance of the bona
fide spiritual master, one can attain the highest stage, being freed from ah
material attachment, from the fearfulness of one's individual spiritual

personality, and from the frustrations resulting from void philosophy. Then
one can ultimately attain to the abode of the Supreme Lord.

TEXT 11

ye yatha mam prapadyante
tarns tathaiva bhajamy aham
mama vartmanuvartante
manusyah partha sarvasah

ye —all of them; yatha —as; mam —unto Me; prapadyante —surrender; tan
—unto them; tatha —so; eva —certainly; bhajami —do I reward; aham —I;
mama —My; vartma —path; anuvartante —do follow; manusyah —all men;
partha —O son of Prtha; sarvasah —in all respects.

TRANSLATION

All of them—as they surrender unto Me—I reward accordingly.
Everyone follows My path in all respects, O son of Prtha.

PURPORT

Eveyone is searching for Krsna in the different aspects of His
manifestations. Krsna, the Supreme Personality of Godhead, is partially
realized in His impersonal brahmajyoti effulgence and as the all-pervading
Supersoul dwelling within everything, including the particles of atoms. But
Krsna is only fully realized by His pure devotees. Consequently, Krsna is the
object of everyone's realization, and thus anyone and everyone is satisfied
according to one's desire to have Him. In the transcendental world also, Krsna
reciprocates with His pure devotees in the transcendental attitude, just as the
devotee wants Him. One devotee may want Krsna as supreme master, another
as his personal friend, another as his son, and still another as his lover. Krsna
rewards all the devotees equally, according to their different intensities of love

for Him. In the material world, the same reciprocations of feelings are there,
and they are equally exchanged by the Lord with the different types of
worshipers. The pure devotees both here and in the transcendental abode
associate with Him in person and are able to render personal service to the
Lord and thus derive transcendental bliss in His loving service. As for those
who are impersonalists and who want to commit spiritual suicide by
annihilating the individual existence of the living entity, Krsna helps also by
absorbing them into His effulgence. Such impersonalists do not agree to
accept the eternal, blissful Personality of Godhead; consequently they cannot
relish the bliss of transcendental personal service to the Lord, having
extinguished their individuality. Some of them, who are not situated even in
the impersonal existence, return to this material field to exhibit their dormant
desires for activities. They are not admitted in the spiritual planets, but they
are again given a chance to act on the material planets. For those who are
fruitive workers, the Lord awards the desired results of their prescribed duties,
as the yajnesvara; and those who are yogis seeking mystic powers are
awarded such powers. In other words, everyone is dependant for success upon
His mercy alone, and all kinds of spiritual processes are but different degrees
of success on the same path. Unless, therefore, one comes to the highest
perfection of Krsna consciousness, all attempts remain imperfect, as is stated
in the SrTmad-Bhagavatam:

akamah sarva-kamo va moksa-kama udaradhTh
tivrena bhakd-yogena yajeta purusam param

"Whether one is without desire [the condition of the devotees], or is desirous
of all fruitive results, or is after liberation, one should with all efforts try to
worship the Supreme Personality of Godhead for complete perfection,
culminating in Krsna consciousness." (Bhag . 2.3.10)

TEXT 12

fsrjtffRnr^rd ii^ ii

kahksantah karmanam siddhirh
yajanta iha devatah
ksipram hi manuse loke

siddhir bhavati karmaja

kahksantah —desiring; karmanam —of fruitive activities; siddhim
—perfection; yajante —worship by sacrifices; iha —in the material world;
devatah —the demigods; ksipram —very quickly; hi —certainly; manuse —in
human society; loke —within this world; siddhih bhavati —becomes successful;
karmaja —the fruitive worker.

TRANSLATION

Men in this world desire success in fruitive activities, and therefore
they worship the demigods. Quickly, of course, men get results from
fruitive work in this world.

PURPORT

There is a great misconception about the gods or demigods of this material
world, and men of less intelligence, although passing as great scholars, take
these demigods to be various forms of the Supreme Lord. Actually, the
demigods are not different forms of God, but they are God's different parts and
parcels. God is one, and the parts and parcels are many. The Vedas say, nityo
nityanam: God is one. Isvarah paramah krsnah. The Supreme God is one-
Krsna-and the demigods are delegated with powers to manage this material
world. These demigods are all living entities (nityanam) with different grades
of material power. They cannot be equal to the Supreme God-Narayana,
Visnu, or Krsna. Anyone who thinks that God and the demigods are on the
same level is called an atheist, or pasandl Even the great demigods like
Brahma and Siva cannot be compared to the Supreme Lord. In fact, the Lord
is worshiped by demigods such as Brahma and Siva (siva-virihci-nutam). Yet
curiously enough there are many human leaders who are worshiped by foolish
men under the misunderstanding of anthropomorphism or zoomorphism. Iha
devatah denotes a powerful man or demigod of this material world. But
Narayana, Visnu or Krsna, the Supreme Personality of Godhead, does not
belong to this world. He is above, or transcendental to, material creation. Even
Srlpada Sankaracarya, the leader of the impersonalists, maintains that
Narayana, or Krsna, is beyond this material creation. However, foolish people
(hrt-ahjana) worship the demigods because they want immediate results. They

get the results, but do not know that results so obtained are temporary and are
meant for less intelligent persons. The intelligent person is in Krsna
consciousness, and he has no need to worship the paltry demigods for some
immediate, temporary benefit. The demigods of this material world, as well as
their worshipers, will vanish with the annihilation of this material world. The
boons of the demigods are material and temporary. Both the material worlds
and their inhabitants, including the demigods, and their worshipers, are
bubbles in the cosmic ocean. In this world, however, human society is mad
after temporary things such as the material opulence of possessing land,
family and enjoyable paraphernalia. To achieve such temporary things, they
worship the demigods or powerful men in human society. If a man gets some
ministership in the government by worshiping a political leader, he considers
that he has achieved a great boon. All of them are therefore kowtowing to the
so-called leaders or "big guns" in order to achieve temporary boons, and they
indeed achieve such things. Such foolish men are not interested in Krsna
consciousness for the permanent solution to the hardships of material
existence. They are all after sense enjoyment, and to get a little facility for
sense enjoyment they are attracted to worship empowered living entities
known as demigods. This verse indicates that people are rarely interested in
Krsna consciousness. They are mostly interested in material enjoyment, and
therefore they worship some powerful living entity.

TEXT 13

cTPT 'bdUnlH *TT 11^ II

catur-varnyam maya srstam
guna-karma-vibhagasah
tasya kartaram api mam
viddhy akartaram avyayam

catur-varnyam —the four divisions of human society; maya —by Me; srstam
—created; guna —quality; karma —work; vibhagasah —in terms of division;
tasya —of that; kartaram —the father; api —although; mam —Me; viddhi —you
may know; akartaram —as the non-doer; avyayam —being unchangeable.

TRANSLATION

According to the three modes of material nature and the work ascribed
to them, the four divisions of human society were created by Me. And,
although I am the creator of this system, you should know that I am yet
the non-doer, being unchangeable.

PURPORT

The Lord is the creator of everything. Everything is born of Him,
everything is sustained by Him, and everything, after annihilation, rests in
Him. He is therefore the creator of the four divisions of the social order,
beginning with the intelligent class of men, technically called brahmanas due
to their being situated in the mode of goodness. Next is the administrative
class, technically called the ksatriyas due to their being situated in the mode of
passion. The mercantile men, called the vaisyas, are situated in the mixed
modes of passion and ignorance, and the sudras, or laborer class, are situated
in the ignorant mode of material nature. In spite of His creating the four
divisions of human society, Lord Krsna does not belong to any of these
divisions, because He is not one of the conditioned souls, a section of whom
form human society. Human society is similar to any other animal society, but
to elevate men from the animal status, the abovementioned divisions are
created by the Lord for the systematic development of Krsna consciousness.
The tendency of a particular man toward work is determined by the modes of
material nature which he has acquired. Such symptoms of life, according to
different modes of material nature, are described in the Eighteenth Chapter of
this book. A person in Krsna consciousness, however, is above even the
brahmanas, because a brahmana by quality is supposed to know about
Brahman, the Supreme Absolute Truth. Most of them approach the impersonal
Brahman manifestation of Lord Krsna, but only a man who transcends the
limited knowledge of a brahmana and reaches the knowledge of the Supreme
Personality of Godhead, Lord Sri Krsna, becomes a person in Krsna
consciousness-or, in other words, a Vaisnava. Krsna consciousness includes
knowledge of all different plenary expansions of Krsna, namely Rama,
Nrsimha, Varaha, etc. However, as Krsna is transcendental to this system of
the four divisions of human society, a person in Krsna consciousness is also

transcendental to all divisions of human society, whether we consider the
divisions of community, nation or species.

TEXT 14

^r*Tt^T5fH'3lWlRl ll$v II

na mam karmani limpanti
na me karma-phale sprha
iti mamyo 'bhijanati

karmabhir na sa badhyate

na —never; mam —unto Me; karmani —all kinds of work; limpanti —do
affect; na —nor; me —My; karma-phale —in fruitive action; sprha —aspiration;
iti —thus; mam —unto Me; yah —one who; abhijanati —does know; karmabhih
—by the reaction of such work; na —never does; sah —he; badhyate —become
entangled.

TRANSLATION

There is no work that affects Me; nor do I aspire for the fruits of
action. One who understands this truth about Me also does not become
entangled in the fruitive reactions of work.

PURPORT

As there are constitutional laws in the material world stating that the king
can do no wrong, or that the king is not subject to the state laws, similarly the
Lord, although He is the creator of this material world, is not affected by the
activities of the material world. He creates and remains aloof from the
creation, whereas the living entities are entangled in the fruitive results of
material activities because of their propensity for lording it over material
resources. The proprietor of an establishment is not responsible for the right
and wrong activities of the workers, but the workers are themselves
responsible. The living entities are engaged in their respective activities of

sense gratification, and these activities are not ordained by the Lord. For
advancement of sense gratification, the living entities are engaged in the work
of this world, and they aspire to heavenly happiness after death. The Lord,
being full in Himself, has no attraction for so-called heavenly happiness. The
heavenly demigods are only His engaged servants. The proprietor never
desires the low-grade happiness such as the workers may desire. He is aloof
from the material actions and reactions. For example, the rains are not
responsible for different types of vegetation that appear on the earth, although
without such rains there is no possibility of vegetative growth. Vedic smrti
confirms this fact as follows:

nimitta-matram evasau srjyanarh sarga-karmani
pradhana-karam-bhuta yato vai srjya-saktayah.

In the material creations, the Lord is only the supreme cause. The
immediate cause is material nature by which the cosmic manifestation is
visible. The created beings are of many varieties, such as the demigods,
human beings and lower animals, and all of them are subject to the reactions
of their past good or bad activities. The Lord only gives them the proper
facilities for such activities and the regulations of the modes of nature, but He
is never responsible for their past and present activities. In the Vedanta-sutras
it is confirmed that the Lord is never partial to any living entity. The living
entity is responsible for his own acts. The Lord only gives him facilities,
through the agency of material nature, the external energy. Anyone who is
fully conversant with all the intricacies of this law of karma, or fruitive
activities, does not become affected by the results of his activities. In other
words, the person who understands this transcendental nature of the Lord is an
experienced man in Krsna consciousness, and thus he is never subjected to the
laws of karma. One who does not know the transcendental nature of the Lord
and who thinks that the activities of the Lord are aimed at fruitive results, as
are the activities of the ordinary living entities, certainly becomes entangled
himself in fruitive reaction. But one who knows the Supreme Truth is a
liberated soul fixed in Krsna consciousness.

TEXT 15

TTtsIMI t>d +4 I

$<? d^HIcd ^ ||^ ||

evarh jnatva krtam karma
purvair api mumuksubhih
kuru karmaiva tasmat tvam
purvaih purvataram krtam

evam —thus; jnatva —knowing well; krtam —performed; karma —work;
purvaih —by past authorities; api —although; mumuksubhih —who attained
liberation; kuru —just perform; karma —prescribed duty; eva —certainly;
tasmat —therefore; tvam —you; purvaih —by the predecessors; purvataram —
ancient predecessors; krtam —as performed.

TRANSLATION

All the liberated souls in ancient times acted with this understanding
and so attained liberation. Therefore, as the ancients, you should perform
your duty in this divine consciousness.

PURPORT

There are two classes of men. Some of them are full of polluted material
things within their hearts, and some of them are materially free. Krsna
consciousness is equally beneficial for both of these persons. Those who are
full of dirty things can take to the line of Krsna consciousness for a gradual
cleansing process, following the regulative principles of devotional service.
Those who are already cleansed of the impurities may continue to act in the
same Krsna consciousness so that others may follow their exemplary activities
and thereby be benefitted. Foolish persons or neophytes in Krsna
consciousness often want to retire from activities without having knowledge
of Krsna consciousness. Arjuna's desire to retire from activities on the
battlefield was not approved by the Lord. One need only know how to act. To
retire from the activities of Krsna consciousness and to sit aloof making a
show of Krsna consciousness, is less important than actually engaging in the
field of activities for the sake of Krsna. Arjuna is here advised to act in Krsna
consciousness, following in the footsteps of the Lord's previous disciples, such
as the sun-god Vivasvan, as mentioned hereinbefore. The Supreme Lord
knows all His past activities, as well as those of persons who acted in Krsna
consciousness in the past. Therefore He recommends the acts of the sun-god,

who learned this art from the Lord some millions of years before. All such
students of Lord Krsna are mentioned here as past liberated persons, engaged
in the discharge of duties allotted by Krsna.

TEXT 16

ftr+4 R>H+4fd +c|4U^«d<4)R?dl: I

+4 ^Ml 4t8^4^HI<t 11^ II

kim karma kim akarmeti
kavayo 'py atra mohitah
tat te karma pravaksyami
yaj jnatva moksyase 'subhat

kim —what is; karma —action; kim —what is; akarma —inaction; iti —thus;
kavayah —the intelligent; api —also; atra —in this matter; mohitah
—bewildered; tat —that; te —unto you; karma —work; pravaksyami —I shall
explain; yat —which; jnatva —knowing; moksyase —be liberated; asubhat
—from ill fortune.

TRANSLATION

Even the intelligent are bewildered in determining what is action and
what is inaction. Now I shall explain to you what action is, knowing which
you shall be liberated from all sins.

PURPORT

Action in Krsna consciousness has to be executed in accord with the
examples of previous bona fide devotees. This is recommended in the 15th
verse. Why such action should not be independant will be explained in the text
to follow.

To act in Krsna consciousness, one has to follow the leadership of
authorized persons who are in a line of disciplic succession as explained in the
beginning of this chapter. The system of Krsna consciousness was first
narrated to the sun-god, the sun-god explained it to his son Manu, Manu

explained it to his son Iksvaku, and the system is current on this earth from
that very remote time. Therefore, one has to follow in the footsteps of
previous authorities in the line of disciplic succession. Otherwise even the
most intelligent men will be bewildered regarding the standard actions of
Krsna consciousness. For this reason, the Lord decided to instruct Arjuna in
Krsna consciousness directly. Because of the direct instruction of the Lord to
Arjuna, anyone who follows in the footsteps of Arjuna is certainly not
bewildered.

It is said that one cannot ascertain the ways of religion simply by imperfect
experimental knowledge. Actually, the principles of religion can only be laid
down by the Lord Himself. Dharmam hi saksat- bhagavat-pranTtam. No one
can manufacture a religious principle by imperfect speculation. One must
follow in the footsteps of great authorities like Brahma, Siva, Narada, Manu,
Kumara, Kapila, Prahlada, Bhlsma, Sukadeva GosvamI, Yamaraja, Janaka,
etc. By mental speculation one cannot ascertain what is religion or self-
realization. Therefore, out of causeless mercy to His devotees, the Lord
explains directly to Arjuna what action is and what inaction is. Only action
performed in Krsna consciousness can deliver a person from the entanglement
of material existence.

TEXT 17

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karmano hy api boddhavyam
boddhavyam ca vikarmanah
akarmanas ca boddhavyam
gahana karmano gatih

karmanah —working order; hi —certainly; api —also; boddhavyam —should
be understood; boddhavyam —to be understood; ca —also; vikarmanah —
forbidden work; akarmanah —inaction; ca —also; boddhavyam —should be
understood; gahana —very difficult; karmanah —working order; gatih —to
enter into.

TRANSLATION

The intricacies of action are very hard to understand. Therefore one
should know properly what action is, what forbidden action is, and what
inaction is.

PURPORT

If one is serious about liberation from material bondage, one has to
understand the distinctions between action, inaction and unauthorized actions.
One has to apply oneself to such an analysis of action, reaction and perverted
actions because it is a very difficult subject matter. To understand Krsna
consciousness and action according to the modes, one has to learn one's
relationship with the Supreme; i.e., one who has learned perfectly knows that
every living entity is the eternal servitor of the Lord and that consequently one
has to act in Krsna consciousness. The entire Bhagavad-gTta is directed
toward this conclusion. Any other conclusions, against this consciousness and
its attendant reactions, are vikarmas, or prohibitive actions. To understand all
this one has to associate with authorities in Krsna consciousness and learn the
secret from them; this is as good as learning from the Lord directly.
Otherwise, even the most intelligent person will be bewildered.

TEXT 18

+4uq+4 *r: ^<*+4^1 I

$cM+4$< 11^ II

karmany akarma yah pasyed
akarmani ca karma yah
sa buddhiman manusyesu
sa yuktah krtsna-karma-krt

karmani —in action; akarma —inaction; yah —one who; pasyet —observes;
akarmani —in inaction; ca —also; karma —fruitive action; yah —one who; sah
—he; buddhiman —is intelligent; manusyesu —in human society; sah —he;
yuktah —is in the transcendental position; krtsna-karma-krt —although
engaged in all activities.

TRANSLATION

One who sees inaction in action, and action in inaction, is intelligent
among men, and he is in the tranecendental position, although engaged in
all sorts of activities.

PURPORT

A person acting in Krsna consciousness is naturally free from the bonds of
karma. His activities are all performed for Krsna; therefore he does not enjoy
or suffer any of the effects of work. Consequently he is intelligent in human
society, even though he is engaged in all sorts of activities for Krsna. Akarma
means without reaction to work. The impersonalist ceases fruitive activities
out of fear, so that the resultant action may not be a stumbling block on the
path of self-realization, but the personalist knows rightly his position as the
eternal servitor of the Supreme Personality of Godhead. Therefore he engages
himself in the activities of Krsna consciousness. Because everything is done
for Krsna, he enjoys only transcendental happiness in the discharge of this
service. Those who are engaged in this process are known to be without desire
for personal sense gratification. The sense of eternal servitorship to Krsna
makes one immune to all sorts of reactionary elements of work.

TEXT 19

'UHK J -*rT: : I

d+Ilg: f*=TT: \\\\ II

yasya sarve samarambhah
kama-sahkalpa-varj itah
jnanagni-dagdha-karmanam
tam ahuh panditam budhah

yasya —one whose; sarve —all sorts of; samarambhah —in all attempts;
kama —desire for sense gratification; sahkalpa —determination; varjitah —are
devoid of; jhana —of perfect knowledge; agni —fire; dagdha —being burnt by;

karmanam —the performer; tarn —him; ahuh —declare; panditam —learned;
budhah —those who know.

TRANSLATION

One is understood to be in full knowledge whose every act is devoid of
desire for sense gratification. He is said by sages to be a worker whose
fruitive action is burned up by the fire of perfect knowledge.

PURPORT

Only a person in full knowledge can understand the activities of a person in
Krsna consciousness. Because the person in Krsna consciousness is devoid of
all kinds of sense-gratificatory propensities, it is to be understood that he has
burned up the reactions of his work by perfect knowledge of his constitutional
position as the eternal servitor of the Supreme Personality of Godhead. He is
actually learned who has attained to such perfection of knowledge.
Development of this knowledge of the eternal servitorship of the Lord is
compared to fire. Such a fire, once kindled, can burn up all kinds of reactions
to work.

TEXT 20

SIT forward ir°ii

tyaktva karma-phalasahgarh
nitya-trpto nirasrayah
karmany abhipravrtto 'pi
naiva kincit karoti sah

tyaktva —having given up; karma-phala-asahgam —attachment for fruitive
results; nitya —always; trptah —being satisfied; nirasrayah —without any
center; karmani —in activity; abhipravrttah —being fully engaged; api —in
spite of; na —does not; eva —certainly; kincit —anything; karoti —do; sah —he.

TRANSLATION

Abandoning all attachment to the results of his activities, ever satisfied
and independant, he performs no fruitive action, although engaged in all
kinds of undertakings.

PURPORT

This freedom from the bondage of actions is possible only in Krsna
consciousness when one is doing everything for Krsna. A Krsna conscious
person acts out of pure love for the Supreme Personality of Godhead, and
therefore he has no attraction for the results of the action. He is not even
attached to his personal maintenance, for everything is left to Krsna. Nor is he
anxious to secure things, nor to protect things already in his possession. He
does his duty to his best ability and leaves everything to Krsna. Such an
unattached person is always free from the resultant reactions of good and bad;
it is as though he were not doing anything. This is the sign of akarma, or
actions without fruitive reactions. Any other action, therefore, devoid of Krsna
consciousness, is binding upon the worker, and that is the real aspect of
vikarma, as explained hereinbefore.

TEXT 21

pKl4H4dRlTllc±ll I

$4hIH lfd IRS II

nirasir yata-cittatma

tyakta-sarva-parigrahah
sarTram kevalam karma
kurvan napnoti kilbisam

nirasTh —without desire for the results; yata —controlled; citta-atma —mind
and intelligence; tyakta —giving up; sarva —all; parigrahah —sense of
proprietorship over all possessions; sarTram —in keeping body and soul
together; kevalam —only; karma —work; kurvan —doing so; na —never; apnoti

does not acquire; kilbisam —sinful reactions.

TRANSLATION

Such a man of understanding acts with mind and intelligence perfectly
controlled, gives up all sense of proprietorship over his possessions and
acts only for the bare necessities of life. Thus working, he is not affected
by sinful reactions.

PURPORT

A Krsna conscious person does not expect good or bad results in his
activities. His mind and intelligence are fully controlled. He knows that he is
part and parcel of the Supreme, and therefore the part played by him, as a part
and parcel of the whole, is not his by choice but is chosen for him by the
Supreme and is done only through His agency. When the hand moves, it does
not move out of its own accord, but by the endeavor of the whole body. A
Krsna conscious person is always dovetailed with the supreme desire, for he
has no desire for personal sense gratification. He moves exactly like a part of a
machine. As a machine part requires oiling and cleaning for maintenance,
similarly, a Krsna conscious man maintains himself by his work just to remain
fit for action in the transcendental loving service of the Lord. He is therefore
immune to all the reactions of his endeavors. Like an animal, he has no
proprietorship even over his own body. A cruel proprietor of an animal
sometimes kills the animal in his possession, yet the animal does not protest.
Nor does it have any real independence. A Krsna conscious person, fully
engaged in self- realization, has very little time to falsely possess any material
object. For maintaining body and soul, he does not require unfair means of
accumulating money. He does not, therefore, become contaminated by such
material sins. He is free from all reactions to his actions.

TEXT 22

MJdjd) RWcH<: I

WT: «rf*Mwicl IR^ II

yadrccha-labha-santusto

dvandvatito vimatsarah
samah siddhav asiddhau ca
krtvapi na nibadhyate

yadrccha —out of its own accord; labha —gain; santustah —satisfied;
dvandva —duality; atitah —surpassed; vimatsarah —free from envy; samah —
steady; siddhau —in success; asiddhau —failure; ca —also; krtva —doing; api —
although; na —never; nibadhyate —is affected.

TRANSLATION

He who is satisfied with gain which comes of its own accord, who is free
from duality and does not envy, who is steady both in success and failure,
is never entangled, although performing actions.

PURPORT

A Krsna conscious person does not make much endeavor even to maintain
his body. He is satisfied with gains which are obtained of their own accord. He
neither begs nor borrows, but he labors honestly as far as is in his power, and
is satisfied with whatever is obtained by his own honest labor. He is therefore
independent in his livelihood. He does not allow anyone's service to hamper
his own service in Krsna consciousness. However, for the service of the Lord
he can participate in any kind of action without being disturbed by the duality
of the material world. The duality of the material world is felt in terms of heat
and cold, or misery and happiness. A Krsna conscious person is above duality
because he does not hesitate to act in any way for the satisfaction of Krsna.
Therefore he is steady both in success and in failure. These signs are visible
when one is fully in transcendental knowledge.

TEXT 23

hdd^l*^ JpFTFl $IHM[H4d^d'H : I

^§IMM<d: «h4 IR3 II

gata-sahgasya muktasya

jhanavasthita-cetasah
yajhayacaratah karma
samagram pravilTyate

gata-sahgasya —unattached to the modes of material nature; muktasya —of
the liberated; jnana-avasthita —situated in transcendence; cetasah —of such
wisdom; yajhaya —for the sake of Yajna (Krsna); acaratah —so acting; karma
—work; samagram —in total; pravilTyate —merges entirely.

TRANSLATION

The work of a man who is unattached to the modes of material nature
and who is fully situated in transcendental knowledge merges entirely
into transcendence.

PURPORT

Becoming fully Krsna conscious, one is freed from all dualities and thus is
free from the contaminations of the material modes. He can become liberated
because he knows his constitutional position in relationship with Krsna; and
thus his mind cannot be drawn from Krsna consciousness. Consequently,
whatever he does, he does for Krsna, who is the primeval Visnu. Therefore, all
his works are technically sacrifices because sacrifice involves satisfying the
Supreme Person, Krsna. The resultant reactions to all such work certainly
merge into transcendence, and one does not suffer material effects.

TEXT 24

<*<41 u n I^rq: I

^ +4 'H'HlP^rr IR* II

brahmarpanam brahma havir
brahmagnau brahmana hutam
brahmaiva tena gantavyam
brahma-karma-samadhina

brahma —spiritual nature; arpanam —contribution; brahma —the Supreme;
havih —butter; brahma —spiritual; agnau —in the fire of consummation;
brahmana —by the spirit soul; hutam —offered; brahma —spiritual kingdom;
eva —certainly; tena —by him; gantavyam —to be reached; brahma —spiritual;
karma —activities; samadhina —by complete absorption.

TRANSLATION

A person who is fully absorbed in Krsna consciousness is sure to attain
the spiritual kingdom because of his full contribution to spiritual
activities, in which the consummation is absolute and that which is
offered is of the same spiritual nature.

PURPORT

How activities in Krsna consciousness can lead one ultimately to the
spiritual goal is described here. There are various activities in Krsna
consciousness, and all of them will be described in the following verses. But,
for the present, just the principle of Krsna consciousness is described. A
conditioned soul, entangled in material contamination, is sure to act in the
material atmosphere, and yet he has to get out of such an environment. The
process by which the conditioned soul can get out of the material atmosphere
is Krsna consciousness. For example, a patient who is suffering from a
disorder of the bowels due to overindulgence in milk products is cured by
another milk product, namely curds. The materially absorbed conditioned soul
can be cured by Krsna consciousness as set forth here in the Gita. This process
is generally known as yajha, or activities (sacrifices) simply meant for the
satisfaction of Visnu or Krsna. The more the activities of the material world
are performed in Krsna consciousness, or for Visnu only, the more the
atmosphere becomes spiritualized by complete absorption. Brahman means
spiritual. The Lord is spiritual, and the rays of His transcendental body are
called brahmajyoti, His spiritual effulgence. Everything that exists is situated
in that brahmajyoti, but when the jyoti is covered by illusion (maya) or sense
gratification, it is called material. This material veil can be removed at once by
Krsna consciousness; thus the offering for the sake of Krsna consciousness,
the consuming agent of such an offering or contribution, the process of
consumption, the contributor, and the result are-all combined together-

Brahman, or the Absolute Truth. The Absolute Truth covered by maya is
called matter. Matter dovetailed for the cause of the Absolute Truth regains its
spiritual quality. Krsna consciousness is the process of converting the illusory
consciousness into Brahman, or the Supreme. When the mind is fully
absorbed in Krsna consciousness, it is said to be in samadhi, or trance.
Anything done in such transcendental consciousness is called yajha, or
sacrifice for the Absolute. In that condition of spiritual consciousness, the
contributor, the contribution, the consumption, the performer or leader of the
performance, and the result or ultimate gain-everything-becomes one in the
Absolute, the Supreme Brahman. That is the method of Krsna consciousness.

TEXT 25

w 'mIRm : T^rrarT i
IH Nw ^1 IRK II

daivam evapare yajnam
yoginah paryupasate
brahmagnav apare yajnam
yajhenaivopajuhvati

daivam —in worshiping the demigods; eva —like this; apare —some; yajnam
—sacrifices; yoginah —the mystics; paryupasate —worship perfectly; brahma
—the Absolute Truth; agnau —in the fire of; apare —others; yajnam —sacrifice;
yajhena —by sacrifice; eva —thus; upajuhvati —worship.

TRANSLATION

Some yogis perfectly worship the demigods by offering different
sacrifices to them, and some of them offer sacrffices in the fire of the
Supreme Brahman.

PURPORT

As described above, a person engaged in discharging duties in Krsna
consciousness is also called a perfect yogi or a first-class mystic. But there are

others also, who perform similar sacrifices in the worship of demigods, and
still others who sacrifice to the Supreme Brahman, or the impersonal feature
of the Supreme Lord. So there are different kinds of sacrifices in terms of
different categories. Such different categories of sacrifice by different types of
performers only superficially demark varieties of sacrifice. Factual sacrifice
means to satisfy the Supreme Lord, Visnu, who is also known as Yajna. All
the different varieties of sacrifice can be placed within two primary divisions:
namely, sacrifice of worldly possessions and sacrifice in pursuit of
transcendental knowledge. Those who are in Krsna consciousness sacrifice all
material possessions for the satisfaction of the Supreme Lord, while others,
who want some temporary material happiness, sacrifice their material
possessions to satisfy demigods such as Indra, the sun-god, etc. And others,
who are impersonalists, sacrifice their identity by merging into the existence
of impersonal Brahman. The demigods are powerful living entities appointed
by the Supreme Lord for the maintenance and supervision of all material
functions like the heating, watering and lighting of the universe. Those who
are interested in material benefits worship the demigods by various sacrifices
according to the Vedic rituals. They are called bahv-Tsvara-vadT, or believers
in many gods. But others, who worship the impersonal feature of the Absolute
Truth and regard the forms of the demigods as temporary, sacrifice their
individual selves in the supreme fire and thus end their individual existences
by merging into the existence of the Supreme. Such impersonalists spend their
time in philosophical speculation to understand the transcendental nature of
the Supreme. In other words, the fruitive workers sacrifice their material
possessions for material enjoyment, whereas the impersonalist sacrifices his
material designations with a view to merging into the existence of the
Supreme. For the impersonalist, the fire altar of sacrifice is the Supreme
Brahman, and the offering is the self being consumed by the fire of Brahman.
The Krsna conscious person, like Arjuna, however, sacrifices everything for
the satisfaction of Krsna, and thus all his material possessions as well as his
own self—everything—is sacrificed for Krsna. Thus, he is the first-class yogi;
but he does not lose his individual existence.

TEXT 26

5P5JR* W H ifoiM InHS IR$ II

srotradmmdriyany anye
samyamagnisu juhvati
sabdadm visayan anya
indriyagnisu juhvati

srotra-admi —hearing process; indriyani —senses; anye —others; samyama —
of restraint; agnisu —in the fire; juhvati —offers; sabda-adm —sound vibration,
etc.; visayan —objects of sense gratification; anye —others: indriya —of sense
organs; agnisu —in the fire; juhvati —sacrifice.

TRANSLATION

Some of them sacrifice the hearing process and the senses in the fire of
the controlled mind, and others sacrifice the objects of the senses, such as
sound, in the fire of sacrifice.

PURPORT

The four divisions of human life, namely the brahmacarT, the grhastha, the
vanaprastha, and the sannyasT, are all meant to help men become perfect
yogis or transcendentalists. Since human life is not meant for our enjoying
sense gratification like the animals, the four orders of human life are so
arranged that one may become perfect in spiritual life. The brahmacarTs, or
students under the care of a bona fide spiritual master, control the mind by
abstaining from sense gratification. They are referred to in this verse as
sacrificing the hearing process and the senses in the fire of the controlled
mind. A brahmacarT hears only words concerning Krsna consciousness;
hearing is the basic principle for understanding, and therefore the pure
brahmacarT engages fully in barer namanukTrtanam —chanting and hearing
the glories of the Lord. He restrains himself from the vibrations of material
sounds, and his hearing is engaged in the transcendental sound vibration of
Hare Krsna, Hare Krsna. Similarly, the householders, who have some license
for sense gratification, perform such acts with great restraint. Sex life,
intoxication and meat eating are general tendencies of human society, but a
regulated householder does not indulge in unrestricted sex life and other sense
gratifications. Marriage on principles of religious life is therefore current in all
civilized human society because that is the way for restricted sex life. This

restricted, unattached sex life is also a kind of yajna because the restricted
householder sacrifices his general tendency toward sense gratification for
higher transcendental life.

TEXT 27

uichHifui i

IRV9 II

sarvanmdriya-karmani
prana-karmani capare
atma-samyama-yogagnau
juhvati jhana-dipite

sarvani —all; indriya —senses; karmani —functions; prana-karmani
—functions of the life breath; ca —also; apare —others; atma-samyama
—controlling the mind; yoga —linking process; agnau —in the fire of; juhvati
—offers; jhana-dipite —because of the urge for self-realization.

TRANSLATION

Those who are interested in self-realization, in terms of mind and sense
control, offer the functions of all the senses, as well as the vital force
[breath], as oblations into the fire of the controlled mind.

PURPORT

The yoga system conceived by Patanjali is referred to herein. In the Yoga-
sutra of Patanjali, the soul is called pratyag-atma and parag-atma. As long as
the soul is attached to sense enjoyment, it is called parag-atma. The soul is
subjected to the functions of ten kinds of air at work within the body, and this
is perceived through the breathing system. The Patanjala system of yoga
instructs one on how to control the functions of the body's air in a technical
manner so that ultimately all the functions of the air within become favorable
for purifying the soul of material attachment. According to this yoga system,
pratyag atma is the ultimate goal. This pratyag atma is a withdrawal from

activities in matter. The senses interact with the sense objects, like the ear for
hearing, eyes for seeing, nose for smelling, tongue for tasting, hand for
touching, and all of them are thus engaged in activities outside the self. They
are called the functions of the prana-vayu. The apana-vayu goes downwards,
vyana-vayu acts to shrink and expand, samana-vayu adjusts equilibrium,
udana-vayu goes upwards-and when one is enlightened, one engages all these
in searching for self-realization.

TEXT 28

WT:Hf3^W: IRq II

dravya-yajhas tapo-yajha
yoga-yajhas tathapare
svadhyaya-jhana-yajhas ca
yatayah samsita-vratah

dravya-yajhah —sacrificing one's possessions; tapo-yajhah —sacrifice in
austerities; yoga-yajhah —sacrifice in eightfold mysticism; tatha —thus; apare
—others; svadhyaya —sacrifice in the study of the Vedas; jhana- yajhah
—sacrifice in advancement of transcendental knowledge; ca —also; yatayah
—enlightened; samsita —taken to strict; vratah-vows.

TRANSLATION

There are others who, enlightened by sacrificing their material
possessions in severe austerities, take strict vows and practice the yoga of
eightfold mysticism, and others study the Vedas for the advancement of
transcendental knowledge.

PURPORT

These sacrifices may be fitted into various divisions. There are persons who
are sacrificing their possessions in the form of various kinds of charities. In
India, the rich mercantile community or princely orders open various kinds of

charitable institutions like dharmasala, anna-ksetra, atithi-sala, anathalaya,
vidyapitha, etc. In other countries, too, there are many hospitals, old age
homes and similar charitable foundations meant for distributing food,
education and medical treatment free to the poor. All these charitable activities
are called dravyamaya-yajna. There are others who, for higher elevation in
life or for promotion to higher planets within the universe, voluntarily accept
many kinds of austerities such as candrayana and caturmasya. These
processes entail severe vows for conducting life under certain rigid rules. For
example, under the caturmasya vow the candidate does not shave for four
months during the year (July to October), he does not eat certain foods, does
not eat twice in a day and does not leave home. Such sacrifice of the comforts
of life is called tapomaya-yajna. There are still others who engage themselves
in different kinds of mystic yogas like the Patanjali system (for merging into
the existence of the Absolute), or hatha-yoga or astanga-yoga (for particular
perfections). And some travel to all the sanctified places of pilgrimage. All
these practices are called yoga-yajna, sacrifice for a certain type of perfection
in the material world. There are others who engage themselves in the studies
of different Vedic literatures, specifically the Upanisads and Vedanta-sutras,
or the sankhya philosophy. All of these are called svadhyaya-yajha, or
engagement in the sacrifice of studies. All these yogis are faithfully engaged
in different types of sacrifice and are seeking a higher status of life. Krsna
consciousness, is, however, different from these because it is the direct service
of the Supreme Lord. Krsna consciousness cannot be attained by any one of
the above-mentioned types of sacrifices but can be attained only by the mercy
of the Lord and His bona fide devotee. Therefore, Krsna consciousness is
transcendental.

TEXT 29

Iu| IM l-HIdl Mil<J|N H HJN <J|I: |

31 Ml ^fd IR\ II

apane juhvati pranarh
prane 'panam tathapare
pranapana-gatT ruddhva
pranayama-parayanah

apare niyataharah

pranan pranesu juhvati

apane —air which acts downward; juhvati —offers; pranam —air which acts
outward; prane —in the air going outward; apanam —air going downward;
tatha —as also; apare —others; prana —air going outward; apana —air going
downward; gatT —movement; ruddhva —checking; pranayama —trance
induced by stopping all breathing; parayanah —so inclined; apare —others;
niyata —controlled; aharah —eating; pranan —outgoing air; pranesu —in the
outgoing air; juhvati —sacrifices.

TRANSLATION

And there are even others who are inclined to the process of breath
restraint to remain in trance, and they practice stopping the movement of
the outgoing breath into the incoming, and incoming breath into the
outgoing, and thus at last remain in trance, stopping all breathing. Some
of them, curtailing the eating process, offer the outgoing breath into itself,
as a sacrifice.

PURPORT

This system of yoga for controlling the breathing process is called
pranayama, and in the beginning it is practiced in the hatha-yoga system
through different sitting postures. All of these processes are recommended for
controlling the senses and for advancement in spiritual realization. This
practice involves controlling the air within the body to enable simultaneous
passage in opposite directions. The apana air goes downward, and the prana
air goes up. The pranayama yogi practices breathing the opposite way until
the currents are neutralized into puraka, equilibrium. Similarly, when the
exhaled breathing is offered to inhaled breathing, it is called recaka. When
both air currents are completely stopped, it is called kumbhaka-yoga. By
practice of kumbhaka-yoga, the yogis increase the duration of life by many,
many years. A Krsna conscious person, however, being always situated in the
transcendental loving service of the Lord, automatically becomes the
controller of the senses. His senses, being always engaged in the service of
Krsna, have no chance of becoming otherwise engaged. So at the end of life,

he is naturally transferred to the transcendental plane of Lord Krsna;
consequently he makes no attempt to increase his longevity. He is at once
raised to the platform of liberation. A Krsna conscious person begins from the
transcendental stage, and he is constantly in that consciousness. Therefore,
there is no falling down, and ultimately he enters into the abode of the Lord
without delay. The practice of reduced eating is automatically done when one
eats only Krsna prasadam, or food which is offered first to the Lord. Reducing
the eating process is very helpful in the matter of sense control. And without
sense control there is no possibility of getting out of the material
entanglement.

TEXT 30

^ 113011

sarve 'py ete yajha-vido
yajha-ksapita-kalmasah
yajha-sistamrta-bhujo
yanti brahma sanatanam

sarve —all; api —although apparently different; ete —all these; yajha-vidah
—conversant with the purpose of performing; yajha —sacrifices; ksapita —
being cleansed of the result of such performances; kalmasah —sinful reactions;
yajha-sista —as a result of such performances of yajha; amrta-bhujah —those
who have tasted such nectar; yanti —do approach; brahma —the supreme;
sanatanam —eternal atmosphere.

TRANSLATION

All these performers who know the meaning of sacrifice become
cleansed of sinful reaction, and, having tasted the nectar of the remnants
of such sacrifice, they go to the supreme eternal atmosphere.

PURPORT

From the foregoing explanation of differents types of sacrifice (namely
sacrifice of one's possessions, study of the Vedas or philosophical doctrines,
and performance of the yoga system), it is found that the common aim of all is
to control the senses. Sense gratification is the root cause of material
existence; therefore, unless and until one is situated on a platform apart from
sense gratification, there is no chance of being elevated to the eternal platform
of full knowledge, full bliss and full life. This platform is in the eternal
atmosphere, or Brahman atmosphere. All the above-mentioned sacrifices help
one to become cleansed of the sinful reactions of material existence. By this
advancement in life, one not only becomes happy and opulent in this life, but
also, at the end, he enters into the eternal kingdom of God, either merging into
the impersonal Brahman or associating with the Supreme Personality of
Godhead, Krsna.

TEXT 31

WxMM $1 HI W \\^ II

nayarh loko 'sty ayajnasya
kuto 'nyah kuru-sattama

na —never; ayam —this; lokah —planet; asd —there is; ayajnasya —of the
foolish; kutah —where is; anyah —the other; kuru-sattama —O best amongst
the Kurus.

TRANSLATION

O best of the Kuril dynasty, without sacrifice one can never live happily
on this planet or in this life: what then of the next?

PURPORT

Whatever form of material existence one is in, one is invariably ignorant of
his real situation. In other words, existence in the material world is due to the
multiple reactions to our sinful lives. Ignorance is the cause of sinful life, and
sinful life is the cause of one's dragging on in material existence. The human

form of life is the only loophole by which one may get out of this
entanglement. The Vedas, therefore, give us a chance for escape by pointing
out the paths of religion, economic comfort, regulated sense gratification and,
at last, the means to get out of the miserable condition entirely. The path of
religion, or the different kinds of sacrifice recommended above, automatically
solves our economic problems. By performance of yajna we can have enough
food, enough milk, etc.—even if there is a so-called increase of population.
When the body is fully supplied, naturally the next stage is to satisfy the
senses. The Vedas prescribe, therefore, sacred marriage for regulated sense
gratification. Thereby one is gradually elevated to the platform of release from
material bondage, and the highest perfection of liberated life is to associate
with the Supreme Lord. Perfection is achieved by performance of yajna
(sacrifice), as described above. Now, if a person is not inclined to perform
yajna according to the Vedas, how can he expect a happy life? There are
different grades of material comforts in different heavenly planets, and in all
cases there is immense happiness for persons engaged in different kinds of
yajna. But the highest kind of happiness that a man can achieve is to be
promoted to the spiritual planets by practice of Krsna consciousness. A life of
Krsna consciousness is therefore the solution to all the problems of material
existence.

TEXT 32

faddi i

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evarh bahu-vidha yajna
vitata brahmano mukhe
karma-jan viddhi tan sarvan
evarh jhatva vimoksyase

evam —thus; bahu-vidhah —various kinds of; yajhah —sacrifices; vitatah —
widespread; brahmanah —of the Vedas; mukhe —in the face of; karma-jan —
born of work; viddhi —you should know; tan —them; sarvan —all; evam —thus;
jhatva —knowing; vimoksyase —be liberated.

TRANSLATION

All these different types of sacrifice are approved by the Vedas, and all
of them are born of different types of work. Knowing them as such, you
will become liberated.

PURPORT

Different types of sacrifice, as discussed above, are mentioned in the Vedas
to suit the different types of worker. Because men are so deeply absorbed in
the bodily concept, these sacrifices are so arranged that one can work either
with the body, the mind, or the intelligence. But all of them are recommended
for ultimately bringing about liberation from the body. This is confirmed by
the Lord herewith from His own mouth.

TEXT 33

WRw 113311

sreyan dravyamayad yajhaj
jnana-yajnah parantapa
sarvarh karmakhilam partha
jnane parisamapyate

sreyan —greater; dravyamayat —than the sacrifice of material possessions;
yajnat —knowledge; jnana-yajnah —sacrifice in knowledge; parantapa —O
chastiser of the enemy; sarvam —all; karma —activities; akhilam —in totality;
partha —O son of Prtha; jnane —in knowledge; parisamapyate —ends in.

TRANSLATION

O chastiser of the enemy, the sacrifice of knowledge is greater than the
sacrifice of material possessions. O son of Prtha, after all, the sacrifice of
work culminates in transcendental knowledge.

PURPORT

The purpose of all sacrifices is to arrive at the status of complete
knowledge, then to gain release from material miseries, and, ultimately, to
engage in loving transcendental service to the Supreme Lord (Krsna
consciousness). Nonetheless, there is a mystery about all these different
activities of sacrifice, and one should know this mystery. Sacrifices sometimes
take different forms according to the particular faith of the performer. When
one's faith reaches the stage of transcendental knowledge, the performer of
sacrifices should be considered more advanced than those who simply
sacrifice material possessions without such knowledge, for without attainment
of knowledge, sacrifices remain on the material platform and bestow no
spiritual benefit. Real knowledge culminates in Krsna consciousness, the
highest stage of transcendental knowledge. Without the elevation of
knowledge, sacrifices are simply material activities. When, however, they are
elevated to the level of transcendental knowledge, all such activities enter onto
the spiritual platform. Depending on differences in consciousness, sacrificial
activities are sometimes called karma- kanda, fruitive activities, and
sometimes jhana-kanda, knowledge in the pursuit of truth. It is better when
the end is knowledge.

TEXT 34

d'&iwfcl $llRH*dcrt<iPtlH: 113* II

tad viddhi pranipatena
pariprasnena sevaya
upadeksyand te jhanarh
jhaninas tattva-darsinah

tat —that knowledge of different sacrifices; viddhi —try to understand;
pranipatena —by approaching a spiritual master; pariprasnena —by
submissive inquiries; sevaya —by the rendering of service; upadeksyand
—initiate; te —unto you; jhanam —knowledge; jhaninah —the self-realized;
tattva —truth; darsinah —the seers.

TRANSLATION

Just try to learn the truth by approaching a spiritual master. Inquire
from him submissively and render service unto him. The self-realized soul
can impart knowledge unto you because he has seen the truth.

PURPORT

The path of spiritual realization is undoubtedly difficult. The Lord therefore
advises us to approach a bona fide spiritual master in the line of disciplic
succession from the Lord Himself. No one can be a bona fides piritual master
without following this principle of disciplic succession. The Lord is the
original spiritual master, and a person in the disciplic succession can convey
the message of the Lord as it is to his disciple. No one can be spiritually
realized by manufacturing his own process, as is the fashion of the foolish
pretenders. The Bhagavatam says: dharmarh hi saksad-bhagavat-pramtam-
the path of religion is directly enunciated by the Lord. Therefore, mental
speculation or dry arguments cannot help one progress in spiritual life. One
has to approach a bona fide spiritual master to receive the knowledge. Such a
spiritual master should be accepted in full surrender, and one should serve the
spiritual master like a menial servant, without false prestige. Satisfaction of
the self-realized spiritual master is the secret of advancement in spiritual life.
Inquiries and submission constitute the proper combination for spiritual
understanding. Unless there is submission and service, inquiries from the
learned spiritual master will not be effective. One must be able to pass the test
of the spiritual master, and when he sees the genuine desire of the disciple, he
automatically blesses the disciple with genuine spiritual understanding. In this
verse, both blind following and absurd inquiries are condemned. One should
not only hear submissively from the spiritual master, but one must also get a
clear understanding from him, in submission and service and inquiries. A bona
fide spiritual master is by nature very kind toward the disciple. Therefore
when the student is submissive and is always ready to render service, the
reciprocation of knowledge and inquiries becomes perfect.

TEXT 35

Hl^c| |

yaj jnatva na punar moham
evam yasyasi pandava
yena bhiitany asesani

draksyasy atmany atho mayi

yat —which; jnatva —knowing; na —never; punah —again; moham —illusion;
evam —like this; yasyasi —you shall go; pandava —O son of Pandu; yena —by
which; bhutani —all living entities; asesani —totally; draksyasi —you will see;
atmani —in the Supreme Soul; atho —or in other words; mayi —in Me.

TRANSLATION

And when you have thus learned the truth, you will know that all living
beings are but part of Me-and that they are in Me, and are Mine.

PURPORT

The result of receiving knowledge from a self-realized soul, or one who
knows things as they are, is learning that all living beings are parts and parcels
of the Supreme Personality of Godhead, Lord Sri Krsna. The sense of a
separated existence from Krsna is called maya (ma- not, ya-this). Some think
that we have nothing to do with Krsna, that Krsna is only a great historical
personality and that the Absolute is the impersonal Brahman. Factually, as it is
stated in the Bhagavad-gTta, this impersonal Brahman is the personal
effulgence of Krsna. Krsna, as the Supreme Personality of Godhead, is the
cause of everything. In the Brahma-samhita it is clearly stated that Krsna is
the Supreme Personality of Godhead, the cause of all causes. Even the
millions of incarnations are only His different expansions. Similarly, the living
entities are also expansions of Krsna. The MayavadI philosophers wrongly
think that Krsna loses His own separate existence in His many expansions.
This thought is material in nature. We have experience in the material world
that a thing, when fragmentally distributed, loses its own original identity. But
the MayavadI philosophers fail to understand that Absolute means that one
plus one is equal to one, and that one minus one is also equal to one. This is
the case in the absolute world.

For want of sufficient knowledge in the absolute science, we are now
covered with illusion, and therefore we think that we are separate from Krsna.

Although we are separated parts of Krsna, we are nevertheless not different
from Him. The bodily difference of the living entities is maya, or not actual
fact. We are all meant to satisfy Krsna. By maya alone Arjuna thought that the
temporary bodily relationship with his kinsmen was more important than his
eternal spiritual relationship with Krsna. The whole teaching of the Gita is
targetted toward this end: that a living being, as His eternal servitor, cannot be
separated from Krsna, and his sense of being an identity apart from Krsna is
called maya. The living entities, as separate parts and parcels of the Supreme,
have a purpose to fulfill. Having forgotten that purpose, since time
immemorial they are situated in different bodies, as men, animals, demigods,
etc. Such bodily differences arise from forgetfulness of the transcendental
service of the Lord. But when one is engaged in transcendental service
through Krsna consciousness, one becomes at once liberated from this
illusion. One can acquire such pure knowledge only from the bona fide
spiritual master and thereby avoid the delusion that the living entity is equal to
Krsna. Perfect knowledge is that the Supreme Soul, Krsna, is the supreme
shelter for all living entities, and giving up such shelter, the living entities are
deluded by the material energy, imagining themselves to have a separate
identity. Thus, under different standards of material identity, they become
forgetful of Krsna. When, however, such deluded living entities become
situated in Krsna consciousness, it is to be understood that they are on the path
of liberation, as confirmed in the Bhagavatam: muktir hitvanyatha rupam
svarupena vyavasthitih. Liberation means to be situated in one's constitutional
position as the eternal servitor of Krsna (Krsna consciousness).

TEXT 36

3TfT%^TTT^T: TPTftTPT: I

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api ced asi papebhyah

sarvebhyah papa-krttamah
sarvarh jhana-plavenaiva
vrjinam santarisyasi

api —even; cet —if; asi —you are; papebhyah —of sinners; sarvebhyah —of
all; papa-krttamah —the greatest sinner; sarvam —all such sinful actions;

jhana-plavena —by the boat of transcendental knowledge; eva —certainly;
vrjinam —the ocean of miseries; santarisyasi —you will cross completely.

TRANSLATION

Even if you are considered to be the most sinful of all sinners, when you
are situated in the boat of transcendental knowledge, you will be able to
cross over the ocean of miseries.

PURPORT

Proper understanding of one's constitutional position in relationship to
Krsna is so nice that it can at once lift one from the struggle for existence
which goes on in the ocean of nescience. This material world is sometimes
regarded as an ocean of nescience and sometimes as a blazing forest. In the
ocean, however expert a swimmer one may be, the struggle for existence is
very severe. If someone comes forward and lifts the struggling swimmer from
the ocean, he is the greatest savior. Perfect knowledge, received from the
Supreme Personality of Godhead, is the path of liberation. The boat of Krsna
consciousness is very simple, but at the same time the most sublime.

TEXT 37

^IMiRh: *1W1Ic$<kI cPTT ll^vs ||

yathaidhamsi samiddho 'gnir
bhasmasat kurute 'rjuna
jhanagnih sarva-karmani
bhasmasat kurute tatha

yatha —just as; edhamsi —firewood; samiddhah —blazing; agnih —fire;
bhasmasat —turns into ashes; kurute —so does; arjuna —O Arjuna; jhana-
agnih —the fire of knowledge; sarva-karmani —all reactions to material
activities; bhasmasat —to ashes; kurute —it so does; tatha —similarly.

TRANSLATION

As the blazing fire turns firewood to ashes, O Arjuna, so does the fire of
knowledge burn to ashes all reactions to material activities.

PURPORT

Perfect knowledge of self and Superself and of their relationship is
compared herein to fire. This fire not only burns up all reactions to impious
activities, but also all reactions to pious activities, turning them to ashes.
There are many stages of reaction: reaction in the making, reaction fructifying,
reaction already achieved, and reaction a priori. But knowledge of the
constitutional position of the living entity burns everything to ashes. When
one is in complete knowledge, all reactious, both a priori and a posteriori, are
consumed. In the Vedas it is stated: ubhe uhaivaisa ete taraty amrtah sadhv-
asadhiinT: "One overcomes both the pious and impious interactions of work."

TEXT 38

Tff 5TT^T HfST I ^

dcH^i \\^ II

na hi jhanena sadrsarh
pavitram iha vidyate
tat svayarh yoga-sarhsiddhah
kalenatmani vindati

na —never; hi —certainly; jhanena —with knowledge; sadrsam —in
comparison; pavitram —sanctified; iha —in this world; vidyate —exists; tat
—that; svayam —itself; yoga —devotion; samsiddhah —matured; kalena —in
course of time; atmani —in himself; vindati —enjoys.

TRANSLATION

In this world, there is nothing so sublime and pure as transcendental

knowledge. Such knowledge is the mature fruit of all mysticism. And one
who has achieved this enjoys the self within himself in due course of time.

PURPORT

When we speak of transcendental knowledge, we do so in terms of spiritual
understanding. As such, there is nothing so sublime and pure as transcendental
knowledge. Ignorance is the cause of our bondage, and knowledge is the cause
of our liberation. This knowledge is the mature fruit of devotional service, and
when one is situated in transcendental knowledge, he need not search for
peace elsewhere, for he enjoys peace within himself. In other words, this
knowledge and peace are culminated in Krsna consciousness. That is the last
word in the Bhagavad-gTta.

TEXT 39

rfcTT: I

sraddhaval labhate jnanarh
tat-parah samyatendriyah
jnanarh labdhva pararh santim
acirenadhigacchati

sraddhavan —a faithful man; labhate —achieves; jhanam —knowledge; tat-
parah —very much attached to it; samyata —controlled; indriyah —senses;
jhanam —knowledge; labdhva —having achieved; param —transcendental;
santim —peace; acirena —very soon; adhigacchati —attains.

TRANSLATION

A faithful man who is absorbed in transcendental knowledge and who
subdues his senses quickly attains the supreme spiritual peace.

PURPORT

Such knowledge in Krsna consciousness can be achieved by a faithful
person who believes firmly in Krsna. One is called a faithful man who thinks
that, simply by acting in Krsna consciousness, he can attain the highest
perfection. This faith is attained by the discharge of devotional service, and by
chanting "Hare Krsna, Hare Krsna, Krsna Krsna, Hare Hare/ Hare Rama,
Hare Rama, Rama Rama, Hare Hare," which cleanses one's heart of all
material dirt. Over and above this, one should control the senses. A person
who is faithful to Krsna and who controls the senses can easily attain
perfection in the knowledge of Krsna consciousness without delay.

TEXT 40

hI+URtI WlIrHH: 11*0 II

ajnas casraddadhanas ca
sarhsayatma vinasyati
nayarh loko 'sti na paro

na sukharh samsayatmanah

ajnah —fools who have no knowledge in standard scriptures; ca —and;
asraddadhanah —without faith in revealed scriptures; ca —also; samsaya —
doubts; atma —person; vinasyati —falls back; na —never; ayam —this; lokah —
world; asti —there is; na —neither; parah —next life; na —not; sukham —
happiness; samsaya —doubtful; atmanah —of the person.

TRANSLATION

But ignorant and faithless persons who doubt the revealed scriptures
do not attain God consciousness. For the doubting soul there is happiness
neither in this world nor in the next.

PURPORT

Out of many standard and authoritative revealed scriptures, the Bhagavad-
gfta is the best. Persons who are almost like animals have no faith in, or

knowledge of, the standard revealed scriptures; and some, even though they
have knowledge of, or can cite passages from, the revealed scriptures, have
actually no faith in these words. And even though others may have faith in
scriptures like Bhagavad-gTta, they do not believe in or worship the
Personality of Godhead, Sri Krsna. Such persons cannot have any standing in
Krsna consciousness. They fall down. Out of all the abovementioned persons,
those who have no faith and are always doubtful make no progress at all. Men
without faith in God and His revealed word find no good in this world, nor in
the next. For them there is no happiness whatsoever. One should therefore
follow the principles of revealed scriptures with faith and thereby be raised to
the platform of knowledge. Only this knowledge will help one become
promoted to the transcendental platform of spiritual understanding. In other
words, doubtful persons have no status whatsoever in spiritual emancipation.
One should therefore follow in the footsteps of great acaryas who are in the
disciplic succession and thereby attain success.

TEXT 41

aiicHd-d Rji PhhTti inq n

yoga-sannyasta-karmanam
jhana-sahchinna-samsayam
atma-vantam na karmani
nibadhnanti dhananjaya

yoga —devotional service in karma-yoga; sannyasta —renounced;
karmanam —of the performers; jhana —knowledge; sahchinna —cut by the
advancement of knowledge; samsayam —doubts; atma-vantam —situated in
the self; na —never; karmani —work; nibadhnanti —do bind up; dhananjaya —
O conquerer of riches.

TRANSLATION

Therefore, one who has renounced the fruits of his action, whose doubts
are destroyed by transcendental knowledge, and who is situated firmly in
the self, is not bound by works, O conqueror of riches.

PURPORT

One who follows the instruction of the Gita, as it is imparted by the Lord,
the Personality of Godhead Himself, becomes free from all doubts by the
grace of transcendental knowledge. He, as a part and parcel of the Lord, in full
Krsna consciousness, is already established in self-knowledge. As such, he is
undoubtedly above bondage to action.

TEXT 42

mA Ri vii Ri vi ^tttcT \wr ii

tasmad ajhana-sambhutarh
hrt-stham jndndsindtmanah
chittvainarh samsayam yogam
atisthottistha bharata

tasmat —therefore; ajhana-sambhiitam —outcome of ignorance; hrt-stham
—situated in the heart; jhana —knowledge; asina —by the weapon of; atmanah
—of the self; chittva —cutting off; enam —this; samsayam —doubt; yogam —in
yoga; atistha —be situated; uttistha —stand up to fight; bharata — O
descendant of Bharata.

TRANSLATION

Therefore the doubts which have arisen in your heart out of ignorance
should be slashed by the weapon of knowledge. Armed with yoga, O
Bharata, stand and fight.

PURPORT

The yoga system instructed in this chapter is called sanatana-yoga, or
eternal activities performed by the living entity. This yoga has two divisions of
sacrificial actions: one is called sacrifice of one's material possessions, and the

other is called knowledge of self, which is pure spiritual activity. If sacrifice of
one's material possessions is not dovetailed for spiritual realization, then such
sacrifice becomes material. But one who performs such sacrifices with a
spiritual objective, or in devotional service, makes a perfect sacrifice. When
we come to spiritual activities, we find that these are also divided into two:
namely, understanding of one's own self (or one's constitutional position), and
the truth regarding the Supreme Personality of Godhead. One who follows the
path of the Gita as it is can very easily understand these two important
divisions of spiritual knowledge. For him there is no difficulty in obtaining
perfect knowledge of the self as part and parcel of the Lord. And such
understanding is beneficial for such a person who easily understands the
transcendental activities of the Lord. In the beginning of this chapter, the
transcendental activities of the Lord were discussed by the Supreme Lord
Himself. One who does not understand the instructions of the Gita is faithless,
and is to be considered to be misusing the fragmental independence awarded
to him by the Lord. In spite of such instructions, one who does not understand
the real nature of the Lord as the eternal, blissful, all-knowing Personality of
Godhead, is certainly fool number one. Ignorance can be removed by gradual
acceptance of the principles of Krsna consciousness. Krsna consciousness is
awakened by different types of sacrifices to the demigods, sacrifice to
Brahman, sacrifice in celibacy, in household life, in controlling the senses, in
practicing mystic yoga, in penance, in foregoing material possessions, in
studying the Vedas, and in partaking of the social institution called
varnasrama-dharma. All of these are known as sacrifice, and all of them are
based on regulated action. But within all these activities, the important factor
is self-realization. One who seeks that objective is the real student of
Bhagavad-gita, but one who doubts the authority of Krsna falls back. One is
therefore advised to study Bhagavad-gita, or any other scripture, under a bona
fide spiritual master, with service and surrender. A bona fide spiritual master is
in the disciplic succession from time eternal, and he does not deviate at all
from the instructions of the Supreme Lord as they were imparted millions of
years ago to the sun-god, from whom the instmctions of Bhagavad-gita have
come down to the earthly kingdom. One should, therefore, follow the path of
Bhagavad-gita as it is expressed in the Gita itself and beware of self-
interested people after personal aggrandizement who deviate others from the
actual path. The Lord is definitely the supreme person, and His activities are
transcendental. One who understands this is a liberated person from the very
beginning of his study of the Gita.

Thus end the Bhaktivedanta Purports to the Fourth Chapter of the Srimad-
Bhagavad-glta in the matter of Transcendental Knowledge.

CHAPTER FIVE

Karma-yoga—

Action in Krsna Consciousness

• • •

TEXT 1

dC,N 1

ch4uii ^rhl i

lJd4R4) rM II* II

arjuna uvaca

sannyasam karmanam krsna

punar yogam ca samsasi
yac chreya etayor ekarh
tan me bruhi suniscitam

arjunah uvaca —Arjuna said; sannyasam —renunciation; karmanam —of all
activities; krsna —O Krsna; punah —again; yogam —devotional service; ca
—also; samsasi —You are praising; yat —which; sreyah —is beneficial; etayoh
—of these two; ekam —one; tat —that; me —unto me; bruhi —please tell;
suniscitam —definitely.

TRANSLATION

Arjuna said: O Krsna, first of all You ask me to renounce work, and
then again You recommend work with devotion. Now will You kindly tell
me definitely which of the two is more beneficial?

PURPORT

In this Fifth Chapter of the Bhagavad-gTta, the Lord says that work in
devotional service is better than dry mental speculation. Devotional service is
easier than the latter because, being transcendental in nature, it frees one from
reaction. In the Second Chapter, preliminary knowledge of the soul and its
entanglement in the material body were explained. How to get out of this
material encagement by buddhi-yoga, or devotional service, was also
explained therein. In the Third Chapter, it was explained that a person who is
situated on the platform of knowledge no longer has any duties to perform.
And, in the Fourth Chapter, the Lord told Arjuna that all kinds of sacrificial
work culminate in knowledge. However, at the end of the Fourth Chapter, the
Lord advised Arjuna to wake up and fight, being situated in perfect
knowledge. Therefore, by simultaneously stressing the importance of both
work in devotion and inaction in knowledge, Krsna has perplexed Arjuna and
confused his determination. Arjuna understands that renunciation in
knowledge involves cessation of all kinds of work performed as sense
activities. But if one performs work in devotional service, then how is work
stopped? In other words, he thinks that sannyasam, or renunciation in
knowledge, should be altogether free from all kinds of activity because work
and renunciation appear to him to be incompatible. He appears not to have

understood that work in full knowledge is nonreactive and is therefore the
same as inaction. He inquires, therefore, whether he should cease work
altogether, or work with full knowledge.

TEXT 2

IW: f^^l^ l

RlPd^-lci IR II

srT-bhagavan uvaca
sannyasah karma-yogas ca
nihsreyasa-karav ubhau
tayos tu karma-sannyasat
karma-yogo visisyate

sri bhagavan uvaca —the Personality of Godhead said; sannyasah —
renunciation of work; karma-yogah —work in devotion; ca —also; nihsreyasa-
karau —all leading to the path of liberation; ubhau —both; tayoh —of the two;
tu —but; karma-sannyasat —in comparison to the renunciation of fruitive
work; karma-yogah —work in devotion; visisyate —is better.

TRANSLATION

The Blessed Lord said: The renunciation of work and work in devotion
are both good for liberation. But, of the two, work in devotional service is
better than renunciation of works.

PURPORT

Fruitive activities (seeking sense gratification) are cause for material
bondage. As long as one is engaged in activities aimed at improving the
standard of bodily comfort, one is sure to transmigrate to different types of
bodies, thereby continuing material bondage perpetually. SrTmad- Bhagavatam
confirms this as follows:

nunarin pramattah kurute vikarma yad-indriya-pritaya aprnoti
na sadhu manyeyata atmano 'yam asann api klesada asa dehah

parabhavas tavad abodha-jato yavanna jijnasata atma-tattvam
yavat kriyas tavad idam mano vai karmatmakam yena sarfra-bandhah

evarh manah karma vasam prayunkte avidyayatmany upadhTyamane
pritir na yavan mayi vasudeve na mucyate deha-yogena tavat

"People are mad after sense gratification, and they do not know that this
present body, which is full of miseries, is a result of one's fruitive activities in
the past. Although this body is temporary, it is always giving one trouble in
many ways. Therefore, to act for sense gratification is not good. One is
considered to be a failure in life as long as he makes no inquiry about the
nature of work for fruitive results, for as long as one is engrossed in the
consciousness of sense gratification, one has to transmigrate from one body to
another. Although the mind may be engrossed in fruitive activities and
influenced by ignorance, one must develop a love for devotional service to
Vasudeva. Only then can one have the opportunity to get out of the bondage
of material existence." (Bhag . 5.5.4-6)

Therefore, jnana (or knowledge that one is not this material body but spirit
soul) is not sufficient for liberation. One has to act in the status of spirit soul,
otherwise there is no escape from material bondage. Action in Krsna
consciousness is not, however, action on the fruitive platform. Activities
performed in full knowledge strengthen one's advancement in real knowledge.
Without Krsna consciousness, mere renunciation of fruitive activities does not
actually purify the heart of a conditioned soul. As long as the heart is not
purified, one has to work on the fruitive platform. But action in Krsna
consciousness automatically helps one escape the result of fruitive action so
that one need not descend to the material platform. Therefore, action in Krsna
consciousness is always superior to renunciation, which always entails a risk
of falling. Renunciation without Krsna consciousness is incomplete, as is
confirmed by Srlla Rupa GosvamI in his Bhakti-rasamrta-sindhu.

prapancikataya buddhya hari-sambandhi-vastunah
mumuksubhih parityago vairagyam phalgu kathyate.

"Renunciation by persons eager to achieve liberation of things which are

related to the Supreme Personality of Godhead, though they are material, is
called incomplete renunciation." Renunciation is compete when it is in the
knowledge that everything in existence belongs to the Lord and that no one
should claim proprietorship over anything. One should understand that,
factually, nothing belongs to anyone. Then where is the question of
renunciation? One who knows that everything is Krsna's property is always
situated in renunciation. Since everything belongs to Krsna, everything should
be employed in the service of Krsna. This perfect form of action in Krsna
consciousness is far better than any amount of artificial renunciation by a
sannyasT of the MayavadI school.

TEXT 3

^ II

jneyah sa nitya-sannyasT
yo na dvesti na kanksati
nirdvandvo hi maha-baho

sukharh bandhat pramucyate

jneyah —should be known; sah —he; nitya —always; sannyasT —renouncer;
yah —who; na —never; dvesti —abhors; na —nor; kanksati —desires;
nirdvandvah —free from all dualities; hi —certainly; maha-baho —O mighty-
armed one; sukham —happily; bandhat —from bondage; pramucyate
—completely liberated.

TRANSLATION

One who neither hates nor desires the fruits of his activities is known to
be always renounced. Such a person, liberated from all dualities, easily
overcomes material bondage and is completely liberated, O mighty-
armed Arjuna.

PURPORT

One who is fully in Krsna consciousness is always a renouncer because he
feels neither hatred nor desire for the results of his actions. Such a renouncer,
dedicated to the transcendental loving service of the Lord, is fully qualified in
knowledge because he knows his constitutional position in his relationship
with Krsna. He knows fully well that Krsna is the whole and that he is part
and parcel of Krsna. Such knowledge is perfect because it is qualitatively and
quantitatively correct. The concept of oneness with Krsna is incorrect because
the part cannot be equal to the whole. Knowledge that one is one in quality yet
different in quantity is correct transcendental knowledge leading one to
become full in himself, having nothing to aspire to nor lament over. There is
no duality in his mind because whatever he does, he does for Krsna. Being
thus freed from the platform of dualities, he is liberated-even in this material
world.

TEXT 4

4+H^lRw: II* II

sahkhya-yogau prthag balah
pravadanti na panditah
ekam apy asthitah samyag
ubhayor vindate phalam

sankhya —analytical study of the material world; yogau —work in
devotional service; prthak —different; balah —less intelligent; pravadanti —do
talk; na —never; panditah —the learned; ekam —in one; api —even though;
asthitah —being situated; samyak —complete; ubhayoh —of both; vindate —
enjoys; phalam —result.

TRANSLATION

Only the ignorant speak of karma-yoga and devotional service as being
different from the analytical study of the material world [sankhya]. Those
who are actually learned say that he who applies himself well to one of
these paths achieves the results of both.

PURPORT

The aim of the analytical study of the material world is to find the soul of
existence. The soul of the material world is Visnu, or the Supersoul.
Devotional service to the Lord entails service to the Supersoul. One process is
to find the root of the tree, and next to water the root. The real student of
sahkhya philosophy finds the root of the material world, Visnu, and then, in
perfect knowledge, engages himself in the service of the Lord. Therefore, in
essence, there is no difference between the two because the aim of both is
Visnu. Those who do not know the ultimate end say that the purposes of
sahkhya and karma-yoga are not the same, but one who is learned knows the
unifying aim in these different processes.

TEXT 5

yat sahkhyaih prapyate sthanam
tad yogair api gamyate
ekarh sahkhyam ca yogam ca
yah pasyati sa pasyati

yat —what; sahkhyaih —by means of sahkhya philosophy; prapyate —is
achieved; sthanam —place; tat —that; yogaih —by devotional service; api —
also; gamyate —one can attain; ekam —one; sahkhyam —analytical study; ca
—and; yogam —action in devotion; ca —and; yah —one who; pasyati —sees;
sah —he; pasyati —actually sees.

TRANSLATION

One who knows that the position reached by means of renunciation can
also be attained by works in devotional service and who therefore sees
that the path of works and the path of renunciation are one, sees things as
they are.

PURPORT

The real purpose of philosophical research is to find the ultimate goal of
life. Since the ultimate goal of life is self-realization, there is no difference
between the conclusions reached by the two processes. By sahkhya
philosophical research one comes to the conclusion that a living entity is not a
part and parcel of the material world, but of the supreme spirit whole.
Consequently, the spirit soul has nothing to do with the material world; his
actions must be in some relation with the Supreme. When he acts in Krsna
consciousness, he is actually in his constitutional position. In the first process
of sahkhya, one has to become detached from matter, and in the devotional
yoga process one has to attach himself to the work of Krsna. Factually, both
processes are the same, although superficially one process appears to involve
detachment and the other process appears to involve attachment. However,
detachment from matter and attachment to Krsna are one and the same. One
who can see this sees things as they are.

TEXT 6

H| ftjh^(d 11^ II

sannyasas tu maha-baho
duhkham aptum ayogatah
yoga-yukto munir brahma
na cirenadhigacchati

sannyasah —the renounced order of life; tu —but; maha-baho —O mighty-
armed one; duhkham —distress; aptum —to be afflicted with; ayogatah —
without devotional service; yoga-yuktah —one engaged in devotional service;
munih —thinker; brahma —Supreme; na —without; cirena —delay;

adhigacchati —attains.

TRANSLATION

Unless one is engaged in the devotional service of the Lord, mere

renunciation of activities cannot make one happy. The sages, purified by
works of devotion, achieve the Supreme without delay.

PURPORT

There are two classes of sannyasTs, or persons in the renounced order of
life. The MayavadI sannyasTs are engaged in the study of sahkhya philosophy,
whereas the Vaisnava sannyasTs are engaged in the study of Bhagavatam
philosophy, which affords the proper commentary on the Vedanta-sutras. The
MayavadI sannyasTs also study the Vedanta-sutras, but use their own
commentary, called SarTraka-bhasya, written by Sankaracarya. The students
of the Bhagavata school are engaged in devotional service of the Lord,
according to pahcaratrikT regulations, and therefore the Vaisnava sannyasTs
have multiple engagements in the transcendental service of the Lord. The
Vaisnava sannyasTs have nothing to do with material activities, and yet they
perform various activities in their devotional service to the Lord. But the
MayavadI sannyasTs, engaged in the studies of sahkhya and Vedanta and
speculation, cannot relish transcendental service of the Lord. Because their
studies become very tedious, they sometimes become tired of Brahman
speculation, and thus they take shelter of the Bhagavatam without proper
understanding. Consequently their study of the SrTmad-Bhagavatam becomes
troublesome. Dry speculations and impersonal interpretations by artificial
means are all useless for the MayavadI sannyasTs. The Vaisnava sannyasTs,
who are engaged in devotional service, are happy in the discharge of their
transcendental duties, and they have the guarantee of ultimate entrance into
the kingdom of God. The MayavadI sannyasTs sometimes fall down from the
path of self-realization and again enter into material activities of a
philanthropic and altruistic nature, which are nothing but material
engagements. Therefore, the conclusion is that those who are engaged in
Krsna consciousness are better situated than the sannyasTs engaged in simple
Brahman speculation, although they too come to Krsna consciousness, after
many births.

TEXT 7

fafadlrHI : I

■H 4 I <?H I <?H I $4Hft IIV9 II

yoga-yukto visuddhatma
vijitatma jitendriyah
sarvabhutatmabhutatma
kurvann api na lipyate

yoga-yuktah —engaged in devotional service; visuddha-atma —a purified
soul; vijita-atma —self-controlled; jita-indriyah —having conquered the senses;
sarvabhuta-atmabhuta-atma —compassionate to all living entities; kurvan api
—although engaged in work; na —never; lipyate —is entangled.

TRANSLATION

One who works in devotion, who is a pure soul, and who controls his
mind and senses, is dear to everyone, and everyone is dear to him.
Though always working, such a man is never entangled.

PURPORT

One who is on the path of liberation by Krsna consciousness is very dear to
every living being, and every living being is dear to him. This is due to his
Krsna consciousness. Such a person cannot think of any living being as
separate from Krsna, just as the leaves and branches of a tree are not separate
from the tree. He knows very well that by pouring water on the root of the
tree, the water will be distributed to all the leaves and branches, or by
supplying food to the stomach, the energy is automatically distributed
throughout the body. Because one who works in Krsna consciousness is
servant to all, he is very dear to everyone. And, because everyone is satisfied
by his work, he is pure in consciousness. Because he is pure in consciousness,
his mind is completely controlled. And, because his mind is controlled, his
senses are also controlled. Because his mind is always fixed on Krsna, there is
no chance of his being deviated from Krsna. Nor is there a chance that he will
engage his senses in matters other than the service of the Lord. He does not
like to hear anything except topics relating to Krsna; he does not like to eat
anything which is not offered to Krsna; and he does not wish to go anywhere
if Krsna is not involved. Therefore, his senses are controlled. A man of
controlled senses cannot be offensive to anyone. One may ask, "Why then was
Arjuna offensive (in battle) to others? Wasn't he in Krsna consciousness?"

Arjuna was only superficially offensive because (as has already been
explained in the Second Chapter) all the assembled persons on the battlefield
would continue to live individually, as the soul cannot be slain. So, spiritually,
no one was killed on the Battlefield of Kuruksetra. Only their dresses were
changed by the order of Krsna, who was personally present. Therefore Arjuna,
while fighting on the Battlefield of Kuruksetra, was not really fighting at all;
he was simply carrying out the orders of Krsna in full Krsna consciousness.
Such a person is never entangled in the reactions of work.

TEXTS 8-9

\K II

M M Ph Rn H Pm I

^IU|j |^c|^«tI 3Id \\\ II

naiva kincit karomiti

yukto manyeta tattva-vit
pasyan smvan sprsan jighrann
asnan gacchan svapan svasan
pralapan visrjan grhnann
unmisan nimisann api
indriyanindriyarthesu
vartanta iti dharayan

na —never; eva —certainly; kincit —anything; karomi —do I do; iti —thus;
yuktah —engaged in the divine consciousness; manyeta —thinks; tattvavit —
one who knows the truth; pasyan —by seeing; smvan —by hearing; sprsan —by
touching; jighran —by smelling; asnan —by eating; gacchan —by going;
svapan —by dreaming; svasan —by breathing; pralapan —by talking; visrjan —
by giving up; grhnan —by accepting; unmisan —opening; nimisan —closing;
api —in spite of; indriyani —the senses; indriya-arthesu —in sense gratification;
vartante —let them be so engaged; iti —thus; dharayan —considering.

TRANSLATION

A person in the divine consciousness, although engaged in seeing,

hearing, touching, smelling, eating, moving about, sleeping, and
breathing, always knows within himself that he actually does nothing at
all. Because while speaking, evacuating, receiving, opening or closing his
eyes, he always knows that only the material senses are engaged with
their objects and that he is aloof from them.

PURPORT

A person in Krsna consciousness is pure in his existence, and consequently
he has nothing to do with any work which depends upon five immediate and
remote causes: the doer, the work, the situation, the endeavor and fortune.
This is because he is engaged in the loving transcendental service of Krsna.
Although he appears to be acting with his body and senses, he is always
conscious of his actual position, which is spiritual engagement. In material
consciousness, the senses are engaged in sense gratification, but in Krsna
consciousness the senses are engaged in the satisfaction of Krsna's senses.
Therefore, the Krsna conscious person is always free, even though he appears
to be engaged in things of the senses. Activities such as seeing, hearing,
speaking, evacuating, etc., are actions of the senses meant for work. A Krsna
consciousness person is never affected by the actions of the senses. He cannot
perform any act except in the service of the Lord because he knows that he is
the eternal servitor of the Lord.

TEXT 10

+<)fd *T: I
\\\° \\

brahmany adhaya karmani
saiigarh tyaktva karoti yah
lipyate na sa papena

padma-patram ivambhasa

brahmani —the Supreme Personality of Godhead; adhaya —resigning unto;
karmani —all works; sahgam —attachment; tyaktva —giving up; karoti
—performs; yah —who; lipyate —is affected; na —never; sah —he; papena —by
sin; padma-patram —lotus leaf; iva —like; ambhasa —in the water.

TRANSLATION

One who performs his duty without attachment, surrendering the
results unto the Supreme God, is not affected by sinful action, as the lotus
leaf is untouched by water.

PURPORT

Here brahmani means in Krsna consciousness. The material world is a sum
total manifestation of the three modes of material nature, technically called the
pradhana. The Vedic hymns, sarvam etad brahma, tasmad etad brahma
nama-rupam armarh ca jayate, and, in the Bhagavad-gTta, mama yonir mahad
brahma, indicate that everything in the material world is the manifestation of
Brahman; and, although the effects are differently manifested, they are
nondifferent from the cause. In the Isopanisad it is said that everything is
related to the Supreme Brahman or Krsna, and thus everything belongs to Him
only. One who knows perfectly well that everything belongs to Krsna, that He
is the proprietor of everything and that, therefore, everything is engaged in the
service of the Lord, naturally has nothing to do with the results of his
activities, whether virtuous or sinful. Even one's material body, being a gift of
the Lord for carrying out a particular type of action, can be engaged in Krsna
consciousness. It is beyond contamination by sinful reactions, exactly as the
lotus leaf, though remaining in the water, is not wet. The Lord also says in the
Gita: mayi sarvani karmani sarmyasya: "Resign all works unto Me [Krsna]."
The conclusion is that a person without Krsna consciousness acts according to
the concept of the material body and senses, but a person in Krsna
consciousness acts according to the knowledge that the body is the property of
Krsna and should therefore be engaged in the service of Krsna.

TEXT 11

sfrfTR : ^u II?? II

kayena manasa buddhya
kevalair indriyair api

yoginah karma kurvanti

sahgarh tyaktvatma-suddhaye

kayena —with the body; manasa —with the mind; buddhya —with the
intelligence; kevalaih —purified; indriyaih —with the senses; api —even with;
yoginah —the Krsna conscious persons; karma —actions; kurvanti —they act;
sahgam —attachment; tyaktva —giving up; atma —self; suddhaye —for the
purpose of purification.

TRANSLATION

The yogis, abandoning attachment, act with body, mind, intelligence,
and even with the senses, only for the purpose of purification.

PURPORT

By acting in Krsna consciousness for the satisfaction of the senses of Krsna,
any action, whether of the body, mind, intelligence or even of the senses, is
purified of material contamination. There are no material reactions resulting
from the activities of a Krsna conscious person. Therefore, purified activities,
which are generally called sadacara, can be easily performed by acting in
Krsna consciousness. Sri Rupa GosvamI in his Bhakti-rasamrta- sindhu
describes this as follows:

Tha yasya barer dasye karmana manasa gird
nikhilasv apy avasthasu jfvanmuktah sa ucyate

A person acting in Krsna consciousness (or, in other words, in the service of
Krsna) with his body, mind, intelligence and words is a liberated person even
within the material world, although he may be engaged in many so-called
material activities. He has no false ego, nor does he believe that he is this
material body, nor that he possesses the body. He knows that he is not this
body and that this body does not belong to him. He himself belongs to Krsna,
and the body too belongs to Krsna. When he applies everything produced of
the body, mind, intelligence, words, life, wealth, etc.-whatever he may have
within his possession-to Krsna's service, he is at once dovetailed with Krsna.
He is one with Krsna and is devoid of the false ego that leads one to believe
that he is the body, etc. This is the perfect stage of Krsna consciousness.

TEXT 12

^T: r^l^l #11 folHI Hi Rl |

3*^cT: ^ 11^ II

yuktah karma-phalam tyaktva
santim apnoti naisthikfm
ayuktah kama-karena
phale sakto nibadhyate

yuktah —one who is engaged in devotional service; karma-phalam —the
results of all activities; tyaktva —giving up; santim —perfect peace; apnoti —
achieves; naisthikfm —unflinching; ayuktah —one who is not in Krsna
consciousness; kama-karena —for enjoying the result of work; phale —in the
result; saktah —attached; nibadhyate —becomes entangled.

TRANSLATION

The steadily devoted soul attains unadulterated peace because he offers
the result of all activities to Me; whereas a person who is not in union
with the Divine, who is greedy for the fruits of his labor, becomes
entangled.

PURPORT

The difference between a person in Krsna consciousness and a person in
bodily consciousness is that the former is attached to Krsna, whereas the latter
is attached to the results of his activities. The person who is attached to Krsna
and works for Him only is certainly a liberated person, and he is not anxious
for fruitive rewards. In the Bhagavatam, the cause of anxiety over the result of
an activity is explained as being due to one's functioning in the conception of
duality, that is, without knowledge of the Absolute Truth. Krsna is the
Supreme Absolute Truth, the Personality of Godhead. In Krsna consciousness,
there is no duality. All that exists is a product of Krsna's energy, and Krsna is
all good. Therefore, activities in Krsna consciousness are on the absolute
plane; they are transcendental and have no material effect. One is, therefore,

filled with peace in Krsna consciousness. One who is, however, entangled in
profit calculation for sense gratification cannot have that peace. This is the
secret of Krsna consciousness—realization that there is no existence besides
Krsna is the platform of peace and fearlessness.

TEXT 13

II

sarva-karmani manasa

sannyasyaste sukham vasf
nava-dvare pure dehT

naiva kurvan na karayan

sarva —all; karmani —activities; manasa —by the mind; sannyasya —giving
up; aste —remains; sukham —in happiness; vasT—one who is controlled; nava-
dvare —in the place where there are nine gates; pure —in the city; dehT —the
embodied soul; na —never; eva —certainly; kurvan —doing anything; na —not;
karayan —causing to be done.

TRANSLATION

When the embodied living being controls his nature and mentally
renounces all actions, he resides happily in the city of nine gates [the
material body], neither working nor causing work to be done.

PURPORT

The embodied soul lives in the city of nine gates. The activities of the body,
or the figurative city of body, are conducted automatically by the particular
modes of nature. The soul, although subjecting himself to the conditions of the
body, can be beyond those conditions, if he so desires. Owing only to
forgetfulness of his superior nature, he identifies with the material body, and
therefore suffers. By Krsna consciousness, he can revive his real position and
thus come out of his embodiment. Therefore, when one takes to Krsna

consciousness, one at once becomes completely aloof from bodily activities.
In such a controlled life, in which his deliberations are changed, he lives
happily within the city of nine gates. The nine gates are described as follows:

nava-dvare pure dehT harhso lelayate bahih
vasT sarvasya lokasya sthavarasya carasya ca.

"The Supreme Personality of Godhead, who is living within the body of a
living entity, is the controller of all living entities all over the universe. The
body consists of nine gates: two eyes, two nostrils, two ears, one mouth, the
anus and the genital. The living entity in his conditioned stage identifies
himself with the body, but when he identifies himself with the Lord within
himself, he becomes just as free as the Lord, even while in the body." ( Svet .
3 . 18 )

Therefore, a Krsna conscious person is free from both the outer and inner
activities of the material body.

TEXT 14

HU*-*I ^vrlfd TO: I
II?* H

na kartrtvam na karmani
lokasya srjati prabhuh
na karma-phala-samyogam
svabhavas tu pravartate

na —never; kartrtvam —proprietorship; na —nor; karmani —activities;
lokasya —of the people; srjati —creates; prabhuh —the master of the city of the
body; na —nor; karma-phala —results of activities; sarhyogam —connection;
svabhavah —modes of material nature; tu —but; pravartate —acts.

TRANSLATION

The embodied spirit, master of the city of his body, does not create
activities, nor does he induce people to act, nor does he create the fruits of
action. All this is enacted by the modes of material nature.

PURPORT

The living entity, as will be explained in the Seventh Chapter, is one in
nature with the Supreme Lord, distinguished from matter, which is another
nature—called inferior—of the Lord. Somehow, the superior nature, the living
entity, has been in contact with material nature since time immemorial. The
temporary body or material dwelling place which he obtains is the cause of
varieties of activities and their resultant reactions. Living in such a conditional
atmosphere, one suffers the results of the activities of the body by identifying
himself (in ignorance) with the body. It is ignorance acquired from time
immemorial that is the cause of bodily suffering and distress. As soon as the
living entity becomes aloof from the activities of the body, he becomes free
from the reactions as well. As long as he is in the city of body, he appears to
be the master of it, but actually he is neither its proprietor nor controller of its
actions and reactions. He is simply in the midst of the material ocean,
struggling for existence. The waves of the ocean are tossing him, and he has
no control over them. His best solution is to get out of the water by
transcendental Krsna consciousness. That alone will save him from all
turmoil.

TEXT 15

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nadatte kasyacit paparh
na caiva sukrtam vibhuh
ajhanenavrtam jnanam
tena muhyanti jantavah

na —never; adatte —accepts; kasyacit —anyone's; papam —sin; na —nor; ca
— also; eva —certainly; sukrtam —pious activities; vibhuh —the Supreme Lord;
ajhanena —by ignorance; avrtam —covered; jnanam —knowledge; tena —by
that; muhyanti —bewildered; jantavah —the living entities.

TRANSLATION

Nor does the Supreme Spirit assume anyone's sinful or pious activities.
Embodied beings, however, are bewildered because of the ignorance
which covers their real knowledge.

PURPORT

The Sanskrit word vibhuh means the Supreme Lord who is full of unlimited
knowledge, riches, strength, fame, beauty and renunciation. He is always
satisfied in Himself, undisturbed by sinful or pious activities. He does not
create a particular situation for any living entity, but the living entity,
bewildered by ignorance, desires to be put into certain conditions of life, and
thereby his chain of action and reaction begins. A living entity is, by superior
nature, full of knowledge. Nevertheless, he is prone to be influenced by
ignorance due to his limited power. The Lord is omnipotent, but the living
entity is not. The Lord is vibhu, or omniscient, but the living entity is anu, or
atomic. Because he is a living soul, he has the capacity to desire by his free
will. Such desire is fulfilled only by the omnipotent Lord. And so, when the
living entity is bewildered in his desires, the Lord allows him to fulfill those
desires, but the Lord is never responsible for the actions and reactions of the
particular situation which may be desired. Being in a bewildered condition,
therefore, the embodied soul identifies himself with the circumstantial
material body and becomes subjected to the temporary misery and happiness
of life. The Lord is the constant companion of the living entity as Paramatma,
or the Supersoul, and therefore He can understand the desires of the individual
soul, as one can smell the flavor of a flower by being near it. Desire is a subtle
form of conditioning of the living entity. The Lord fulfills his desire as he
deserves: Man proposes and God disposes. The individual is not, therefore,
omnipotent in fulfilling his desires. The Lord, however, can fulfill all desires,
and the Lord, being neutral to everyone, does not interfere with the desires of
the minute independant living entities. However, when one desires Krsna, the
Lord takes special care and encourages one to desire in such a way that one
can attain to Him and be eternally happy. The Vedic hymn therefore declares:

esa u by eva sadhu karma karayati tarn yamebhyo lokebhya unnimsate
esa u evasadhu karma karayati yamadho nimsate.

ajno jantur anTso 'yam atmanah sukha-duhkhayoh
Tsvara-prerito gacchet svargarh vasvabhram eva ca.

"The Lord engages the living entity in pious activities so he may be elevated.
The Lord engages him in impious activities so he may go to hell. The living
entity is completely dependant in his distress and happiness. By the will of the
Supreme he can go to heaven or hell, as a cloud is driven by the air."

Therefore the embodied soul, by his immemorial desire to avoid Krsna
consciousness, causes his own bewilderment. Consequently, although he is
constitutionally eternal, blissful and cognizant, due to the littleness of his
existence he forgets his constitutional position of service to the Lord and is
thus entrapped by nescience. And, under the spell of ignorance, the living
entity claims that the Lord is responsible for his conditional existence. The
Vedanta-sutras also confirm this:

vaisamya-nairghrnye na sapeksatvat tatha hi darsayad.

"The Lord neither hates nor likes anyone, though He appears to."

TEXT 16

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jhanena tu tad ajhanam
yesarh nasitam atmanah
tesam adityavaj jhanarh
prakasayad tat param

jhanena —by knowledge; tu —but; tat —that; ajhanam —nescience; yesam
—of those; nasitam —is destroyed; atmanah —of the living entity; tesam —of
their; adityavat —like the rising sun; jhanam —knowledge; prakasayad
—discloses; tat param —in Krsna consciousness.

TRANSLATION

When, however, one is enlightened with the knowledge by which
nescience is destroyed, then his knowledge reveals everything, as the sun
lights up everything in the daytime.

PURPORT

Those who have forgotten Krsna must certainly be bewildered, but those
who are in Krsna consciousness are not bewildered at all. It is stated in the
Bhagavad-gTta, "sarvarh jnana-plavena,” "jhanagnih sarva karmani" and "na
hi jhanena sadrsam." Knowledge is always highly esteemed. And what is that
knowledge? Perfect knowledge is achieved when one surrenders unto Krsna,
as is said in the Seventh Chapter, 19th verse: bahunam janmanam ante
jhanavan mam prapadyate. After passing through many, many births, when
one perfect in knowledge surrenders unto Krsna, or when one attains Krsna
consciousness, then everything is revealed to him, as the sun reveals
everything in the daytime. The living entity is bewildered in so many ways.
For instance, when he thinks himself God, unceremoniously, he actually falls
into the last snare of nescience. If a living entity is God, then how can he
become bewildered by nescience? Does God become bewildered by
nescience? If so, then nescience, or Satan, is greater than God. Real
knowledge can be obtained from a person who is in perfect Krsna
consciousness. Therefore, one has to seek out such a bona fide spiritual master
and, under him, learn what Krsna consciousness is. The spiritual master can
drive away all nescience, as the sun drives away darkness. Even though a
person may be in full knowledge that he is not this body but is transcendental
to the body, he still may not be able to discriminate between the soul and the
Supersoul. However, he can know everything well if he cares to take shelter of
the perfect, bona fide Krsna conscious spiritual master. One can know God
and one's relationship with God only when one actually meets a representative
of God. A representative of God never claims that he is God, although he is
paid all the respect ordinarily paid to God because he has knowledge of God.
One has to learn the distinction between God and the living entity. Lord Sri
Krsna therefore stated in the Second Chapter (2.12) that every living being is
individual and that the Lord also is individual. They were all individuals in the
past, they are individuals at present, and they will continue to be individuals in
the future, even after liberation. At night we see everything as one in the
darkness, but in day when the sun is up, we see everything in its real identity.
Identity with individuality in spiritual life is real knowledge.

TEXT 17

d^^W<lrHMWfH^lfdcM<l'*|U|l: I

ITHf^T^^FW: ll^vs II

tad-buddhayas tad-atmanas
tan-nisthas tat-parayanah
gacchanty apunar-avrtdm
jhana-nirdhuta-kalmasah

tad-buddhayah —one whose intelligence is always in the Supreme; tad-
atmanah —one whose mind is always in the Supreme; tat-nisthah —whose
mind is only meant for the Supreme; tat-parayanah —who has completely
taken shelter of Him; gacchanti —goes; apunah-avrtdm —liberation; jhana —
knowledge; nirdhiita —cleanses; kalmasah —misgivings.

TRANSLATION

When one's intelligence, mind, faith and refuge are all fixed in the
Supreme, then one becomes fully cleansed of misgivings through complete
knowledge and thus proceeds straight on the path of liberation.

PURPORT

The Supreme Transcendental Truth is Lord Krsna. The whole Bhagavad-
gita centers around the declaration of Krsna as the Supreme Personality of
Godhead. That is the version of all Vedic literature. Paratattva means the
Supreme Reality, who is understood by the knowers of the Supreme as
Brahman, Paramatma and Bhagavan. Bhagavan, or the Supreme Personality
of Godhead, is the last word in the Absolute. There is nothing more than
that.The Lord says, mattah parataram nanyat kihcit asd dhanahjaya.
Impersonal Brahman is also supported by Krsna: brahmano pradsthaham.
Therefore in all ways Krsna is the Supreme Reality. One whose mind,
intelligence, faith and refuge are always in Krsna, or, in other words, one who
is fully in Krsna consciousness, is undoubtedly washed clean of all misgivings
and is in perfect knowledge in everything concerning transcendence. A Krsna
conscious person can thoroughly understand that there is duality
(simultaneous identity and individuality) in Krsna, and, equipped with such
transcendental knowledge, one can make steady progress on the path of

liberation.

TEXT 18

tT*HMI>> ^Mp^ dl: ^TT^f^r: ll^q II

vidya-vinaya-sampanne
brahmane gavi hastini
suni caiva svapake ca
panditah sama-darsinah

vidya —education; vinaya —gentleness; sampanne —fully equipped;
brahmane —in the brahmana; gavi —in the cow; hastini —in the elephant; suni
—in the dog; ca —and; eva —certainly; svapake —in the dog-eater (the
outcaste); ca —respectively; panditah-those who are so wise; sama-darsinah
—do see with equal vision.

TRANSLATION

The humble sage, by virtue of true knowledge, sees with equal vision a
learned and gentle brahmana, a cow, an elephant, a dog and a dog-eater
[outcaste] .

PURPORT

A Krsna conscious person does not make any distinction between species or
castes. The brahmana and the outcaste may be different from the social point
of view, or a dog, a cow, or an elephant may be different from the point of
view of species, but these differences of body are meaningless from the
viewpoint of a learned transcendentalist. This is due to their relationship to the
Supreme, for the Supreme Lord, by His plenary portion as Paramatma, is
present in everyone's heart. Such an understanding of the Supreme is real
knowledge. As far as the bodies are concerned in different castes or different
species of life, the Lord is equally kind to everyone because He treats every
living being as a friend yet maintains Himself as Paramatma regardless of the

circumstances of the living entities. The Lord as Paramatma is present both in
the outcaste and in the brahmana, although the body of a brahmana and that
of an outcaste are not the same. The bodies are material productions of
different modes of material nature, but the soul and the Supersoul within the
body are of the same spiritual quality. The similarity in the quality of the soul
and the Super soul, however, does not make them equal in quantity, for the
individual soul is present only in that particular body, whereas the Paramatma
is present in each and every body. A Krsna conscious person has full
knowledge of this, and therefore he is truly learned and has equal vision. The
similar characteristics of the soul and Supersoul are that they are both
conscious, eternal and blissful. But the difference is that the individual soul is
conscious within the limited jurisdiction of the body, whereas the Supersoul is
conscious of all bodies. The Supersoul is present in all bodies without
distinction.

TEXT 19

I

^ ^fF£Rrr: \\\\

ihaiva tair jitah sargo

yesarh samye sthitam manah
nirdosam hi samam brahma
tasmad brahmani te sthitah

iha —in this life; eva —certainly; taih —by them; jitah —conquered; sargah —
birth and death; yesam —of those; samye —in equanimity; sthitam —so situated;
manah —mind; nirdosam —flawless; hi —certainly; samam —in equanimity;
brahma —the Supreme; tasmat —therefore; brahmani —in the Supreme; te
—they; sthitah —are situated.

TRANSLATION

Those whose minds are established in sameness and equanimity have
already conquered the conditions of birth and death. They are flawless
like Brahman, and thus they are already situated in Brahman.

PURPORT

Equanimity of mind, as mentioned above, is the sign of self-realization.
Those who have actually attained to such a stage should be considered to have
conquered material conditions, specifically birth and death. As long as one
identifies with this body, he is considered a conditioned soul, but as soon as he
is elevated to the stage of equanimity through realization of self, he is
liberated from conditional life. In other words, he is no longer subject to take
birth in the material world but can enter into the spiritual sky after his death.
The Lord is flawless because He is without attraction or hatred. Similarly,
when a living entity is without attraction or hatred, he also becomes flawless
and eligible to enter into the spiritual sky. Such persons are to be considered
already liberated, and their symptoms are described below.

TEXT 20

iPtH-Ht I

: IRo||

5T ^ H<l ^ Hi^

na prahrsyet priyarh prapya
nodvijet prapya capriyam
sthira-buddhir asammudho
brahma-vid brahmani sthitah

na —never; prahrsyet —rejoice; priyam —pleasant; prapya —achieving; na —
does not; udvijet —agitated; prapya —obtaining; ca —also; apriyam
—unpleasant; sthira-buddhih —self-intelligent; asammudhah —unbewildered;
brahmavit — one who knows the Supreme perfectly; brahmani —in the
Transcendence; sthitah —situated.

TRANSLATION

A person who neither rejoices upon achieving something pleasant nor
laments upon obtaining something unpleasant, who is self-intelligent,
unbewildered, and who knows the science of God, is to be understood as
already situated in Transcendence.

PURPORT

The symptoms of the self-realized person are given herein. The first
symptom is that he is not illusioned by the false identification of the body with
his true self. He knows perfectly well that he is not this body, but is the
fragmental portion of the Supreme Personality of Godhead. He is therefore not
joyful in achieving something, nor does he lament in losing anything which is
related to his body. This steadiness of mind is called sthira-buddhi, or self¬
intelligence. He is therefore never bewildered by mistaking the gross body for
the soul, nor does he accept the body as permanent and disregard the existence
of the soul. This knowledge elevates him to the station of knowing the
complete science of the Absolute Truth, namely Brahman, Paramatma and
Bhagavan. He thus knows his constitutional position perfectly well, without
falsely trying to become one with the Supreme in all respects. This is called
Brahman realization, or self- realization. Such steady consciousness is called
Krsna consciousness.

TEXT 21

bahya-sparsesv asaktatma
vindaty atmani yat sukham
sa brahma-yoga-yuktatma
sukham aksayam asnute

bahya-sparsesu —in external sense pleasure; asakta-atma —one who is not
so attached; vindati —enjoys; atmani —in the self; yat —that which; sukham
—happiness; sah —that; brahma-yoga —concentrated in Brahman; yukta- atma
—self-connected; sukham —happiness; aksayam —unlimited; asnute — enjoys.

TRANSLATION

Such a liberated person is not attracted to material sense pleasure or
external objects but is always in trance, enjoying the pleasure within. In

this way the self-realized person enjoys unlimited happiness, for he
concentrates on the Supreme.

PURPORT

Sn Yamunacarya, a great devotee in Krsna consciousness, said:

yadavadhi mama cetah krsna-padaravinde
nava-nava-rasa-dhamanudyata rantum asit
tadavadhi bata narT-sahgame smaryamane
bhavati mukha-vikarah sustu nisthivanam ca

"Since I have been engaged in the transcendental loving service of Krsna,
realizing ever-new pleasure in Him, whenever I think of sex pleasure, I spit at
the thought, and my lips curl with distaste." A person in brahma-yoga, or
Krsna consciousness, is so absorbed in the loving service of the Lord that he
loses his taste for material sense pleasure altogether. The highest pleasure in
terms of matter is sex pleasure. The whole world is moving under its spell,
and a materialist cannot work at all without this motivation. But a person
engaged in Krsna consciousness can work with greater vigor without sex
pleasure, which he avoids. That is the test in spiritual realization. Spiritual
realization and sex pleasure go ill together. A Krsna conscious person is not
attracted to any kind of sense pleasure due to his being a liberated soul.

TEXT 22

I

IR^ II

ye hi samsparsaja bhoga
duhkha-yonaya eva te
ady-antavantah kaunteya
na tesu ramate budhah

ye —those; hi —certainly; samsparsajah —by contact with the material
senses; bhogah —enjoyment; duhkha —distress; yonayah —sources of; eva —
certainly; te —they are; adi —in the beginning; antavantah —subject to;

kaunteya —O son of Kunti; na —never; tesu —in those; ramate —take delight;
budhah —the intelligent.

TRANSLATION

An intelligent person does not take part in the sources of misery, which
are due to contact with the material senses. O son of Kunti, such
pleasures have a beginning and an end, and so the wise man does not
delight in them.

PURPORT

Material sense pleasures are due to the contact of the material senses, which
are all temporary because the body itself is temporary. A liberated soul is not
interested in anything which is temporary. Knowing well the joys of
transcendental pleasures, how can a liberated soul agree to enjoy false
pleasure? In the Padma Purana it is said:

ramante yogino 'nante satyananda-cid-atmani
iti rama-padenasau param brahmabhidhiyate

"The mystics derive unlimited transcendental pleasures from the Absolute
Truth, and therefore the Supreme Absolute Truth, the Personality of Godhead,
is also known as Rama."

In the Srimad-Bhagavatam also it is said:

nayam deho deha-bhajam nr-loke
kastan kamanarhate vid-bhujam ye
tapo divyarh putraka yena sattvam

suddhyed yasmad brahma-saukhyam tv anantam.

"My dear sons, there is no reason to labor very hard for sense pleasure while
in this human form of life; such pleasures are available to the stool-eaters
[hogs]. Rather, you should undergo penances in this life by which your
existence will be purified, and, as a result, you will be able to enjoy unlimited
transcendental bliss." (Bhag . 5.5.1)

Therefore, those who are true yogis or learned transcendentalists are not

attracted by sense pleasures, which are the causes of continuous material
existence. The more one is addicted to material pleasures, the more he is
entrapped by material miseries.

TEXT 23

*T: Htf I

IR3 II

saknotThaiva yah sodhurh
prak sarTra-vimoksanat
kama-krodhodbhavarh vegarh
sa yuktah sa sukhT narah

saknoti —able to do; iha eva —in the present body; yah —one who; sodhum
—to tolerate; prak —before; sarTra —body; vimoksanat —giving up; kama
—desire; krodha —anger; udbhavam —generated from; vegam —urge; sah —he;
yuktah —in trance; sah —he; sukhT —happy; narah —human being.

TRANSLATION

Before giving up this present body, if one is able to tolerate the urges of
the material senses and check the force of desire and anger, he is a yogi
and is happy in this world.

PURPORT

If one wants to make steady progress on the path of self-realization, he must
try to control the forces of the material senses. There are the forces of talk,
forces of anger, forces of mind, forces of the stomach, forces of the genitals,
and forces of the tongue. One who is able to control the forces of all these
different senses, and the mind, is called gosvamT, or svamT. Such gosvamTs live
strictly controlled lives, and forego altogether the forces of the senses.
Material desires, when unsatiated, generate anger, and thus the mind, eyes and
chest become agitated. Therefore, one must practice to control them before
one gives up this material body. One who can do this is understood to be self-

realized and is thus happy in the state of self-realization. It is the duty of the
transcendentalist to try strenuously to control desire and anger.

TEXT 24

*T: I

fW^i sfa * i iry ii

yo 'ntah-sukho 'ntararamas
tathantar-jyotir eva yah
sayogT brahma-nirvanam
brahma-bhuto 'dhigacchati

yah —one who; antah-sukhah —happy from within; antah-aramah —active
within; tatha —as well as; antah-jyotih —aiming within; eva —certainly; yah
—anyone; sah —he; yogi —mystic; brahma-nirvanam —liberated in the
Supreme; brahma-bhutah —self-realized; adhigacchati —attains.

TRANSLATION

One whose happiness is within, who is active within, who rejoices
within and is illumined within, is actually the perfect mystic. He is
liberated in the Supreme, and ultimately he attains the Supreme.

PURPORT

Unless one is able to relish happiness from within, how can one retire from
the external engagements meant for deriving superficial happiness? A
liberated person enjoys happiness by factual experience. He can, therefore, sit
silently at any place and enjoy the activities of life from within. Such a
liberated person no longer desires external material happiness. This state is
called brahma-bhuta, attaining which one is assured of going back to
Godhead, back to home.

TEXT 25

W: IRK II

labhante brahma-nirvanam
rsayah ksma-kalmasah
chinna-dvaidha yatatmanah
sarva-bhuta-hite ratah

labhante —achieve; brahma-nirvanam —liberation in the Supreme; rsayah
—those who are active within; ksma-kalmasah —who are devoid of all sins;
chinna —torn off; dvaidhah —duality; yata-atmanah —engaged in self-
realization; sarva-bhiita —in all living entities; hite —in welfare work; ratah —
engaged.

TRANSLATION

One who is beyond duality and doubt, whose mind is engaged within,
who is always busy working for the welfare of all sentient beings, and who
is free from all sins, achieves liberation in the Supreme.

PURPORT

Only a person who is fully in Krsna consciousness can be said to be
engaged in welfare work for all living entities. When a person is actually in
the knowledge that Krsna is the fountainhead of everything, then when he acts
in that spirit he acts for everyone. The sufferings of humanity are due to
forgetfulness of Krsna as the supreme enjoyer, the supreme proprietor, and the
supreme friend. Therefore, to act to revive this consciousness within the entire
human society is the highest welfare work. One cannot be engaged in first-
class welfare work without being liberated in the Supreme. A Krsna conscious
person has no doubt about the supremacy of Krsna. He has no doubt because
he is completely freed from all sins. This is the state of divine love.

A person engaged only in ministering to the physical welfare of human
society cannot factually help anyone. Temporary relief of the external body
and the mind is not satisfactory. The real cause of one's difficulties in the hard
struggle for life may be found in one's forgetfulness of his relationship with
the Supreme Lord. When a man is fully conscious of his relationship with

Krsna, he is actually a liberated soul, although he may be in the material
tabernacle.

TEXT 26

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kama-krodha-vimuktanam
yatmarh yata-cetasam
abhito brahma-nirvanam
vartate viditatmanam

kama —desires; krodha —anger; vimuktanam —of those who are so liberated;
yatmam —of the saintly persons; yata-cetasam —of persons who have full
control over the mind; abhitah —assured in the near future; brahma- nirvanam
—liberation in the Supreme; vartate —is there; vidita-atmanam —of those who
are self-realized.

TRANSLATION

Those who are free from anger and all material desires, who are
selfrealized, self-disciplined and constantly endeavoring for perfection,
are assured of liberation in the Supreme in the very near future.

PURPORT

Of the saintly persons who are constantly engaged in striving toward
salvation, one who is in Krsna consciousness is the best of all. The
Bhagavatam confirms this fact as follows:

yat-pada-pahkaja-palasa-vilasa-bhaktya

karmasayam grathitam udgrathayanti santah
tadvan na rikta-matayo yatayo 'pi ruddha-
srotoganas tarn aranam bhaja vasudevam.

"Just try to worship, in devotional service, Vasudeva, the Supreme Personality
of Godhead. Even great sages are not able to control the forces of the senses
as effectively as those who are engaged in transcendental bliss by serving the
lotus feet of the Lord, uprooting the deep grown desire for fruitive activities."
(Bhag. 4.22.39)

In the conditioned soul the desire to enjoy the fruitive results of work is so
deep-rooted that it is very difficult even for the great sages to control such
desires, despite great endeavors. A devotee of the Lord, constantly engaged in
devotional service in Krsna consciousness, perfect in self-realization, very
quickly attains liberation in the Supreme. Owing to his complete knowledge in
self-realization, he always remains in trance. To cite an analagous example of
this:

darsana-dhyana-samsparsair matsya-kurma-vihangamah
svanya patyani pusnanti tathaham api padmaja.

"By vision, by meditation and by touch only do the fish, the tortoise and the
birds maintain their offspring. Similarly do I also, O Padmaja!"

The fish brings up its offspring simply by looking at them. The tortoise
brings up its offspring simply by meditation. The eggs of the tortoise are laid
on land, and the tortoise meditates on the eggs while in the water. Similarly, a
devotee in Krsna consciousness, although far away from the Lord's abode, can
elevate himself to that abode simply by thinking of Him constantly-by
engagement in Krsna consciousness. He does not feel the pangs of material
miseries; this state of life is called brahma-nirvana, or the absence of material
miseries due to being constantly immersed in the Supreme.

TEXTS 27-28

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sparsan krtva bahir bahy arris
caksus caivantare bhruvoh
pranapanau samau krtva
nasabhyantara-carinau

yatendriya-mano-buddhir
munir moksa-parayanah
vigateccha-bhaya-krodho
yah sada mukta eva sah

sparsan —external sense objects, such as sound, etc.; krtva —doing so; bahih
—external; bahyan —unnecessary; caksuh —eyes; ca —also; eva —certainly;
antare —within; bhruvoh —of the eyebrows; prana-apanau —up-and down-
moving air; samau —in suspension; krtva —doing so; nasa-abhyantara
—within the nostrils; carinau —blowing; yata —controlled; indriya —senses;
manah —mind; buddhih —intelligence; munih —the transcendentalist; moksa —
liberation; parayanah —being so destined; vigata —discarded; iccha —wishes;
bhaya —fear; krodhah —anger; yah —one who; sada —always; muktah
—liberated; eva —certainly; sah —he is.

TRANSLATION

Shutting out all external sense objects, keeping the eyes and vision
concentrated between the two eyebrows, suspending the inward and
outward breaths within the nostrils-thus controlling the mind, senses and
intelligence, the tranecendentalist becomes free from desire, fear and
anger. One who is always in this state is certainly liberated.

PURPORT

Being engaged in Krsna consciousness, one can immediately understand
one's spiritual identity, and then one can understand the Supreme Lord by
means of devotional service. When he is well situated in devotional service,
one comes to the transcendental position, qualified to feel the presence of the
Lord in the sphere of one's activity. This particular position is called liberation
in the Supreme.

After explaining the above principles of liberation in the Supreme, the Lord
gives instruction to Arjuna as to how one can come to that position by the
practice of mysticism or yoga, known as astahga-yoga, which is divisible into
an eightfold procedure called yama, niyama, asana, pranayama, pratyahara,
dharana, dhyana, and samadhi. In the Sixth Chapter the subject of yoga is
explicitly detailed, and at the end of the Fifth it is only preliminarily

explained. One has to drive out the sense objects such as sound, touch, form,
taste and smell by the pratyahara (breathing) process in yoga, and then keep
the vision of the eyes between the two eyebrows and concentrate on the tip of
the nose with half closed lids. There is no benefit in closing the eyes
altogether, because then there is every chance of falling asleep. Nor is there
benefit in opening the eyes completely, because then there is the hazard of
being attracted by sense objects. The breathing movement is restrained within
the nostrils by neutralizing the up- and down-moving air within the body. By
practice of such yoga one is able to gain control over the senses, refrain from
outward sense objects, and thus prepare oneself for liberation in the Supreme.

This yoga process helps one become free from all kinds of fear and anger
and thus feel the presence of the Supersoul in the transcendental situation. In
other words, Krsna consciousness is the easiest process of executing yoga
principles. This will be thoroughly explained in the next chapter. A Krsna
conscious person, however, being always engaged in devotional service, does
not risk losing his senses to some other engagement. This is a better way of
controlling the senses than by the astahga-yoga.

TEXT 29

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bhoktararh yajha-tapasam
sarva-loka-mahesvaram
suhrdam sarva-bhutanam
jnatva mam santim rcchati

bhoktaram —beneficiary; yajha —sacrifices; tapasam —of penances and
austerities; sarva-loka —all planets and the demigods thereof; mahesvaram —
the Supreme Lord; suhrdam —benefactor; sarva —all; bhutanam —of the living
entities; jnatva —thus knowing; mam —Me (Lord Krsna); santim — relief from
material pangs; rcchati —achieves.

TRANSLATION

The sages, knowing Me as the ultimate purpose of all sacrifices and

austerities, the Supreme Lord of all planets and demigods and the
benefactor and well-wisher of all living entities, attain peace from the
pangs of material miseries.

PURPORT

The conditioned souls within the clutches of illusory energy are all anxious
to attain peace in the material world. But they do not know the formula for
peace, which is explained in this part of the Bhagavad-gTta. The greatest peace
formula is simply this: Lord Krsna is the beneficiary in all human activities.
Men should offer everything to the transcendental service of the Lord because
He is the proprietor of all planets and the demigods thereon. No one is greater
than He. He is greater than the greatest of the demigods, Lord Siva and Lord
Brahma. In the Vedas the Supreme Lord is described as tam Tsvaranarh
paramam mahesvaram. Under the spell of illusion, living entities are trying to
be lords of all they survey, but actually they are dominated by the material
energy of the Lord. The Lord is the master of material nature, and the
conditioned souls are under the stringent rules of material nature. Unless one
understands these bare facts, it is not possible to achieve peace in the world
either individually or collectively. This is the sense of Krsna consciousness:
Lord Krsna is the supreme predominator, and all living entities, including the
great demigods, are His subordinates. One can attain perfect peace only in
complete Krsna consciousness.

This Fifth Chapter is a practical explanation of Krsna consciousness,
generally known as karma-yoga. The question of mental speculation as to how
karma-yoga can give liberation is answered herewith. To work in Krsna
consciousness is to work with the complete knowledge of the Lord as the
predominator. Such work is not different from transcendental knowledge.
Direct Krsna consciousness is bhakti-yoga, and jnana-yoga is a path leading
to bhakti-yoga. Krsna consciousness means to work in full knowledge of one's
relationship with the Supreme Absolute, and the perfection of this
consciousness is full knowledge of Krsna, or the Supreme Personality of
Godhead. A pure soul is the eternal servant of God as His fragmental part and
parcel. He comes into contact with maya (illusion) due to the desire to lord it
over maya, and that is the cause of his many sufferings. As long as he is in
contact with matter, he has to execute work in terms of material necessities.
Krsna consciousness, however, brings one into spiritual life even while one is
within the jurisdiction of matter, for it is an arousing of spiritual existence by

practice in the material world. The more one is advanced, the more he is freed
from the clutches of matter. The Lord is not partial toward anyone. Everything
depends on one's practical performance of duties in an effort to control the
senses and conquer the influence of desire and anger. And, attaining Krsna
consciousness by controlling the above-mentioned passions, one remains
factually in the transcendental stage, or brahman-nirvana. The eightfold yoga
mysticism is automatically practiced in Krsna consciousness because the
ultimate purpose is served. There is gradual process of elevation in the
practice of yama, niyama, asana, pratyahara, dhyana, dharana, pranayama,
and samadhi. But these only preface perfection by devotional service, which
alone can award peace to the human being. It is the highest perfection of life.

Thus end the Bhaktivedanta Purports to the Fifth Chapter of the Srimad-
Bhagavad-glta in the matter of Karma-yoga, or Action in Krsna
Consciousness.

CHAPTER SIX

Sankhya-yoga

TEXT 1

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srT-bhagavan uvaca
anasritah karma-phalam
karyam karma karoti yah
sa sannyasT ca yogi ca

na niragnir na cakriyah

sri bhagavan uvaca —the Lord said; anasritah —without shelter; karma-
phalam —the result of work; karyam —obligatory; karma —work; karoti —
performs; yah —one who; sah —he; sannyasT —in the renounced order; ca —
also; yogi —mystic; ca —also; na —not; nir —without; agnih —fire; na —nor; ca
—also; akriyah —without duty.

TRANSLATION

The Blessed Lord said: One who is unattached to the fruits of his work
and who works as he is obligated is in the renounced order of life, and he
is the true mystic: not he who lights no fire and performs no work.

PURPORT

In this chapter the Lord explains that the process of the eightfold yoga
system is a means to control the mind and the senses. However, this is very
difficult for people in general to perform, especially in the age of Kali.
Although the eightfold yoga system is recommended in this chapter, the Lord
emphasizes that the process of karma-yoga, or acting in Krsna consciousness,
is better. Everyone acts in this world to maintain his family and their
paraphernalia, but no one is working without some self-interest, some
personal gratification, be it concentrated or extended. The criterion of
perfection is to act in Krsna consciousness, and not with a view to enjoying
the fruits of work. To act in Krsna consciousness is the duty of every living
entity because all are constitutionally parts and parcels of the Supreme. The
parts of the body work for the satisfaction of the whole body. The limbs of the
body do not act for self-satisfaction but for the satisfaction of the complete
whole. Similarly, the living entity who acts for satisfaction of the supreme
whole and not for personal satisfaction is the perfect sannyasT, the perfect

yogi

The sannyasfs sometimes artificially think that they have become liberated
from all material duties, and therefore they cease to perform agnihotra yajhas
(fire sacrifices), but actually they are self-interested because their goal is
becoming one with the impersonal Brahman. Such a desire is greater than any
material desire, but it is not without self-interest. Similarly, the mystic yogi

who practices the yoga system with half-open eyes, ceasing all material
activities, desires some satisfaction for his personal self. But a person acting in
Krsna consciousness works for the satisfaction of the whole, without self-
interest. A Krsna conscious person has no desire for self-satisfaction. His
criterion of success is the satisfaction of Krsna, and thus he is the perfect
sannyasT, or perfect yogi Lord Caitanya, the highest perfectional symbol of
renunciation, prays in this way:

na dhanarh na janam na sundarim kavitam vajagadisa kamaye.
mama janmani janmanisvare bhavatad bhaktir ahaituki tvayi.

"O Almighty Lord, I have no desire to accumulate wealth, nor to enjoy
beautiful women. Nor do I want any number of followers. What I want only is
the causeless mercy of Your devotional service in my life, birth after birth."

TEXT 2

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yam sannyasam id prahur
yogarh tarn viddhi pandava
na by asannyasta-sahkalpo
yogi bhavad kascana

yam —what; sannyasam —renunciation; id —thus; prahuh —they say; yogam
—linking with the Supreme; tarn —that; viddhi —you must know; pandava —O
son of Pandu; na —never; hi —certainly; asannyasta —without giving up;
sahkalpah —self-satisfaction; yogi —a mystic transcendentalist; bhavad
—becomes; kascana —anyone.

TRANSLATION

What is called renunciation is the same as yoga, or linking oneself with
the Supreme, for no one can become a yogi unless he renounces the desire
for sense gratification.

PURPORT

Real sannyasa-yoga or bhakti means that one should know his
constitutional position as the living entity, and act accordingly. The living
entity has no separate independant identity. He is the marginal energy of the
Supreme. When he is entrapped by material energy, he is conditioned, and
when he is Krsna conscious, or aware of the spiritual energy, then he is in his
real and natural state of life. Therefore, when one is in complete knowledge,
one ceases all material sense gratification, or renounces all kinds of sense
gratificatory activities. This is practiced by the yogis who restrain the senses
from material attachment. But a person in Krsna consciousness has no
opportunity to engage his senses in anything which is not for the purpose of
Krsna. Therefore, a Krsna conscious person is simultaneously a sannyasT and
a yogi The purpose of knowledge and of restraining the senses, as prescribed
in the jnana and yoga processes, is automatically served in Krsna
consciousness. If one is unable to give up the activities of his selfish nature,
then jnana and yoga are of no avail. The real aim is for a living entity to give
up all selfish satisfaction and to be prepared to satisfy the Supreme. A Krsna
conscious person has no desire for any kind of self- enjoyment. He is always
engaged for the enjoyment of the Supreme. One who has no information of
the Supreme must therefore be engaged in self- satisfaction because no one
can stand on the platform of inactivity. All these purposes are perfectly served
by the practice of Krsna consciousness.

TEXT 3

113 ||

aruruksor muner yog am
karma karanam ucyate
yogarudhasya tasyaiva
samah karanam ucyate

aruruksoh —of one who has just begun yoga; muneh —of the sage; yogam
—the eightfold yoga system; karma —work; karanam —the cause; ucyate —is
said to be; yoga —eightfold yoga; arudhasya —one who has attained; tasya —

his; eva —certainly; samah —cessation of all material activities; karanam —the
cause; ucyate —is said to be.

TRANSLATION

For one who is a neophyte in the eightfold yoga system, work is said to
be the means; and for one who has already attained to yoga, cessation of
all material activities is said to be the means.

PURPORT

The process of linking oneself with the Supreme is called yoga, which may
be compared to a ladder for attaining the topmost spiritual realization. This
ladder begins from the lowest material condition of the living entity and rises
up to perfect self-realization in pure spiritual life. According to various
elevations, different parts of the ladder are known by different names. But all
in all, the complete ladder is called yoga and may be divided into three parts,
namely jhana-yoga, dhyana-yoga and bhakd-yoga. The beginning of the
ladder is called the yogaruruksa stage, and the highest rung is called
yogarudha.

Concerning the eightfold yoga system, attempts in the beginning to enter
into meditation through regulative principles of life and practice of different
sitting postures (which are more or less bodily exercises) are considered
fruitive material activities. All such activities lead to achieving perfect mental
equilibrium to control the senses. When one is accomplished in the practice of
meditation, he ceases all disturbing mental activities.

A Krsna conscious person is, however, situated from the beginning on the
platform of meditation because he always thinks of Krsna. And, being
constantly engaged in the service of Krsna, he is considered to have ceased all
material activities.

TEXT 4

IK II

yada hi nendriyarthesu
na karmasv anusajjate
sarva-sahkalpa-sannyasT
yogarudhas tadocyate

yada —when; hi —certainly; na —not; indriya-arthesu —in sense
gratification; na —never; karmasu —in fruitive activities; anusajjate —does
necessarily engage; sarva-sahkalpa —all material desires; sannyasT
—renouncer; yoga- arudhah —elevated in yoga; tada —at that time; ucyate —is
said to be.

TRANSLATION

A person is said to have attained to yoga when, having renounced all
material desires, he neither acts for sense gratification nor engages in
fruitive activities.

PURPORT

When a person is fully engaged in the transcendental loving service of the
Lord, he is pleased in himself, and thus he is no longer engaged in sense
gratification or in fruitive activities. Otherwise, one must be engaged in sense
gratification, since one cannot live without engagement. Without Krsna
consciousness, one must be always seeking self-centered or extended selfish
activities. But a Krsna conscious person can do everything for the satisfaction
of Krsna and thereby be perfectly detached from sense gratification. One who
has no such realization must mechanically try to escape material desires
before being elevated to the top rung of the yoga ladder.

TEXT 5

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uddhared atmanatmanam
natmanam avasadayet

atmaiva hy atmano bandhur
atmaiva ripur atmanah

uddharet —one must deliver; atmana —by the mind; atmanam —the
conditioned soul; na —never; atmanam —the conditioned soul; avasadayet
—put into degradation; atma —mind; eva —certainly; hi —indeed; atmanah —of
the conditioned soul; bandhuh —friend; atma —mind; eva —certainly; ripuh —
enemy; atmanah —of the conditioned soul.

TRANSLATION

A man must elevate himself by his own mind, not degrade himself. The
mind is the friend of the conditioned soul, and his enemy as well.

PURPORT

The word atma denotes body, mind and soul-depending upon different
circumstances. In the yoga system, the mind and the conditioned soul are
especially important. Since the mind is the central point of yoga practice, atma
refers here to the mind. The purpose of the yoga system is to control the mind
and to draw it away from attachment to sense objects. It is stressed herein that
the mind must be so trained that it can deliver the conditioned soul from the
mire of nescience. In material existence one is subjected to the influence of
the mind and the senses. In fact, the pure soul is entangled in the material
world because of the mind's ego which desires to lord it over material nature.
Therefore, the mind should be trained so that it will not be attracted by the
glitter of material nature, and in this way the conditioned soul may be saved.
One should not degrade oneself by attraction to sense objects. The more one is
attracted by sense objects, the more one becomes entangled in material
existence. The best way to disentangle oneself is to always engage the mind in
Krsna consciousness. The word hi isused for emphasizing this point, i.e., that
one must do this. It is also said:

mana eva manusyanarh karanam bandha-moksayoh
bandhaya visayasahgo muktyai nirvisayarh manah.

"For man, mind is the cause of bondage and mind is the cause of liberation.

Mind absorbed in sense objects is the cause of bondage, and mind detached
from the sense objects is the cause of liberation." Therefore, the mind which is
always engaged in Krsna consciousness is the cause of supreme liberation.

TEXT 6

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bandhur atmatmanas tasya
yenatmaivatmana jitah
anatmanas tu satrutve
vartetatmaiva satruvat

bandhuh —friend; atma —mind; atmanah —of the living entity; tasya —of
him; yena —by whom; atma —mind; eva —certainly; atmana —by the living
entity; jitah —conquered; anatmanah —of one who has failed to control the
mind; tu —but; satrutve —because of enmity; varteta —remains; atma eva —the
very mind; satruvat —as an enemy.

TRANSLATION

For him who has conquered the mind, the mind is the best of friends;
but for one who has failed to do so, his very mind will be the greatest
enemy.

PURPORT

The purpose of practicing eightfold yoga isto control the mind in order to
make it a friend in discharging the human mission. Unless the mind is
controlled, the practice of yoga (for show) is simply a waste of time. One who
cannot control his mind lives always with the greatest enemy, and thus his life
and its mission are spoiled. The constitutional position of the living entity is to
carry out the order of the superior. As long as one's mind remains an
unconquered enemy, one has to serve the dictations of lust, anger, avarice,
illusion, etc. But when the mind is conquered, one voluntarily agrees to abide

by the dictation of the Personality of Godhead, who is situated within the heart
of everyone as Paramatma. Real yoga practice entails meeting the Paramatma
within the heart and then following His dictation. For one who takes to Krsna
consciousness directly, perfect surrender to the dictation of the Lord follows
automatically.

TEXT 7

FddlcHd : 'KHIrHI I

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jitatmanah prasantasya
paramatma samahitah
sftosna-sukha-duhkhesu
tatha manapamanayoh

jita-atmanah —of one who has conquered his mind; prasantasya —of one
who has attained tranquility by such control over the mind; paramatma —the
Supersoul; samahitah —approached completely; sita —cold; usna —heat; sukha
—in happiness; duhkhesu —in distress; tatha —also; mana —honor;
apamanayoh —in dishonor.

TRANSLATION

For one who has conquered the mind, the Supersoul is already reached,
for he has attained tranquility. To such a man happiness and distress,
heat and cold, honor and dishonor are all the same.

PURPORT

Actually, every living entity is intended to abide by the dictation of the
Supreme Personality of Godhead, who is seated in everyone's heart as
Paramatma. When the mind is misled by the external illusory energy, one
becomes entangled in material activities. Therefore, as soon as one's mind is
controlled through one of the yoga systems, one is to be considered as having
already reached the destination. One has to abide by superior dictation. When

one's mind is fixed on the superior nature, he has no other alternative but to
follow the dictation of the Supreme. The mind must admit some superior
dictation and follow it. The effect of controlling the mind is that one
automatically follows the dictation of the Paramatma or Supersoul. Because
this transcendental position is at once achieved by one who is in Krsna
consciousness, the devotee of the Lord is unaffected by the dualities of
material existence, namely distress and happiness, cold and heat, etc. This
state is practical samadhi, or absorption in the Supreme.

TEXT 8

jndna-vijndna-trptdtma
kiitastho vijitendriyah
yukta ity ucyate yogi

sama-lostrasma-kancanah

jnana —acquired knowledge; vijnana —realized knowledge; trpta —satisfied;
atma —living entity; kutasthah —spiritually situated; vijita-indriyah —sensually
controlled; yuktah —competent for self-realization; id —thus; ucyate —is said;
yogi —the mystic; sama —equiposed; lostra —pebbles; asma —stone; kancanah
—gold.

TRANSLATION

A person is said to be established in self-realization and is called a yogi
[or mystic] when he is fully satisfied by virtue of acquired knowledge and
realization. Such a person is situated in transcendence and is self-
controlled. He sees everything—whether it be pebbles, stones or gold—as
the same.

PURPORT

Book knowledge without realization of the Supreme Truth is useless. This

is stated as follows:

atah sri-krsna-namadi na bhaved grahyam indriyaih
sevonmukhe hijihvadau svayam eva sphuraty adah.

"No one can understand the transcendental nature of the name, form, quality
and pastimes of Sri Krsna through his materially contaminated senses. Only
when one becomes spiritually saturated by transcendental service to the Lord
are the transcendental name, form, quality and pastimes of the Lord revealed
to him." (Padma Pur ana)

This Bhagavad-gTta is the science of Krsna consciousness. No one can
become Krsna conscious simply by mundane scholarship. One must be
fortunate enough to associate with a person who is in pure consciousness. A
Krsna conscious person has realized knowledge, by the grace of Krsna,
because he is satisfied with pure devotional service. By realized knowledge,
one becomes perfect. By transcendental knowledge one can remain steady in
his convictions, but by mere academic knowledge one can be easily deluded
and confused by apparent contradictions. It is the realized soul who is actually
self-controlled because he is surrendered to Krsna. He is transcendental
because he has nothing to do with mundane scholarship. For him mundane
scholarship and mental speculation, which may be as good as gold to others,
are of no greater value than pebbles or stones.

TEXT 9

HT^rfr T4Pa \\\ n

suhrn-mitrary-udasma-

madhyastha-dvesya-bandhusu
sadhusv api ca papesu
sama-buddhir visisyate

suhrt —by nature a well-wisher; mitra —benefactor with affection; ari —
enemy; udasma —neutral between the belligerents; madhyastha —mediator
between the belligerents; dvesya —envious; bandhusu —among the relatives or
well-wishers; sadhusu —unto the pious; api —as well as; ca —and; papesu —

unto the sinners; sama-buddhih —having equal intelligence; visisyate —is far
advanced.

TRANSLATION

A person is said to be still further advanced when he regards all—the
honest well-wisher, friends and enemies, the envious, the pious, the sinner
and those who are indifferent and impartial-with an equal mind.

TEXT 10

'HddHIcHM I

lJchl«h) ^IdRlTdlrHI ll^o II

yogi yunjita satatam

atmanam rahasi sthitah
ekakT yata-cittatma
nirasTr aparigrahah

yogi —a transcendentalist; yunjita —must concentrate in Krsna
consciousness; satatam —constantly; atmanam —himself (by the body, mind
and self); rahasi —in a secluded place; sthitah —being so situated; ekakT
—alone; yata-cittatma —always careful in mind; nirasTh —without being
attracted by anything else; aparigrahah —free from the feeling of
possessiveness.

TRANSLATION

A transcendentalist should always try to concentrate his mind on the
Supreme Self; he should live alone in a secluded place and should always
carefully control his mind. He should be free from desires and feelings of
possessiveness.

PURPORT

Krsna is realized in different degrees as Brahman, Paramatma and the

Supreme Personality of Godhead. Krsna consciousness means, concisely, to
be always engaged in the transcendental loving service of the Lord. But those
who are attached to the impersonal Brahman or the localized Supersoul are
also partially Krsna conscious, because impersonal Brahman is the spiritual
ray of Krsna and Supersoul is the all-pervading partial expansion of Krsna.
Thus the impersonalist and the meditator are also indirectly Krsna conscious.
A directly Krsna conscious person is the topmost transcendentalist because
such a devotee knows what is meant by Brahman or Paramatma. His
knowledge of the Absolute Truth is perfect, whereas the impersonalist and the
meditative yogi are imperfectly Krsna conscious.

Nevertheless, all of these are instructed herewith to be constantly engaged
in their particular pursuits so that they may come to the highest perfection
sooner or later. The first business of a transcendentalist is to keep the mind
always on Krsna. One should always think of Krsna and not forget Him even
for a moment. Concentration of the mind on the Supreme is called samadhi or
trance. In order to concentrate the mind, one should always remain in
seclusion and avoid disturbance by external objects. He should be very careful
to accept favorable and reject unfavorable conditions that affect his
realization. And, in perfect determination, he should not hanker after
unnecessary material things that entangle him by feelings of possessiveness.

All these perfections and precautions are perfectly executed when one is
directly in Krsna consciousness because direct Krsna consciousness means
self-abnegation, wherein there is very little chance for material
possessiveness. Srlla Rtipa GosvamI characterizes Krsna consciousness in this
way:

anasaktasya visayan yatharham upayunjatah

nirbandhah krsna-sambandhe yuktam vairagyam ucyate
prapancikataya buddhya hari-sambandhi-vastunah
mumuksubhih parityago vairagyam phalgu kathyate.

(Bhakti-rasamrta-sindhu 2.255-256)

"When one is not attached to anything, but at the same time accepts
everything in relation to Krsna, one is rightly situated above possessiveness.
On the other hand, one who rejects everything without knowledge of its
relationship to Krsna is not as complete in his renunciation."

A Krsna conscious person well knows that everything belongs to Krsna, and
thus he is always free from feelings of personal possession. As such, he has no

hankering for anything on his own personal account. He knows how to accept
things in favor of Krsna consciousness and how to reject things unfavorable to
Krsna consciousness. He is always aloof from material things because he is
always transcendental, and he is always alone, having nothing to do with
persons not in Krsna consciousness. Therefore a person in Krsna
consciousness is the perfect yogi

TEXTS 11-12

f^KHI'H-WIrHH: I

Hic^P^<d hiRihH n;? n

dHldWl^ 11^ II

sucau dese pratisthapya
sthiram asanam atmanah
naty-ucchritam nadmcam
cailajina-kusottaram
tatraikagram manah krtva
yata-cittendriya-kriyah
upavisyasane yuhjyad
yogam atma-visuddhaye

sucau —in sanctified; dese —in the land; pratisthapya —placing; sthiram —
firm; asanam —seat; atmanah —self-dependant; na —not; ad —too; ucchritam
—high; na —nor; ad —too; nfcam —low; caila-ajna —soft cloth and deerskin;
kusottaram-kusa grass; tatra —thereupon; ekagram —one attention; manah —
mind; krtva —doing so; yata-citta —controlling the mind; indriya —senses;
kriyah —activities; upavisya —sitting on; asane —on the seat; yuhjyat —
execute; yogam —yoga practice; atma —heart; visuddhaye —for clarifying.

TRANSLATION

To practice yoga, one should go to a secluded place and should lay
kusa-grass on the ground and then cover it with a deerskin and a soft
cloth. The seat should neither be too high nor too low and should be
situated in a sacred place. The yogi should then sit on it very firmly and

should practice yoga by controlling the mind and the senses, purifying the
heart and fixing the mind on one point.

PURPORT

"Sacred place" refers to places of pilgrimage. In India the yogis, the
transcendentalists or the devotees all leave home and reside in sacred places
such as Prayag, Mathura, Vrndavana, Hrslkesa, and Hardwar and in solitude
practice yoga where the sacred rivers like the Yamuna and the Ganges flow.
But often this is not possible, especially for Westerners. The so-called yoga
societies in big cities may be successful in earning material benefit, but they
are not at all suitable for the actual practice of yoga. One who is not self-
controlled and whose mind is not undisturbed cannot practice meditation.
Therefore, in the Brhan-NaradTya Purana it is said that in the Kali-yuga (the
present yuga or age) when people in general are short-lived, slow in spiritual
realization and always disturbed by various anxieties, the best means of
spiritual realization is chanting the holy name of the Lord.

barer nama barer nama barer namaiva kevalam
kalau nasty eva nasty eva nasty eva gatir anyatha.

"In this age of quarrel and hypocrisy the only means of deliverance is chanting
the holy name of the Lord. There is no other way. There is no other way.
There is no other way."

TEXTS 13-14

m NI-W-NH fPTT: I

«lI r^l ^ Il?3 II

HUd 1 «r11 cH I ftW: I

j^T: *^4-41 hRHtTI ^rT^I'Uld 11^ II

samarh kaya-siro-grivarh
dharayann acalarh sthirah
sampreksya nasikagram svarh
disas canavalokayan
prasantatma vigata-bhfr
brahmacari-vrate stbitah

manah samyamya mac-citto
yukta asTta mat-parah

samam —straight; kaya-sirah —body and head; grivam —neck; dharayan —
holding; acalam —unmoved; sthirah —still; sampreksya —looking; nasika —
nose; agram —tip; svam —own; disah —all sides; ca —also; anavalokayan —not
seeing; prasanta —unagitated; atma —mind; vigata-bhih —devoid of fear;
brahmacari-vrate —in the vow of celibacy; sthitah —situated; manah —mind;
samyamya —completely subdued; mat —unto Me (Krsna); cittah
—concentrated; yuktah —actual yogi; asTta —being so; mat —unto Me; parah
—ultimate goal.

TRANSLATION

One should hold one's body, neck and head erect in a straight line and
stare steadily at the tip of the nose. Thus with an unagitated, subdued
mind, devoid of fear, completely free from sex life, one should meditate
upon Me within the heart and make Me the ultimate goal of life.

PURPORT

The goal of life is to know Krsna, who is situated within the heart of every
living being as Paramatma, the four-handed Visnu form. The yoga process is
practiced in order to discover and see this localized form of Visnu, and not for
any other purpose. The localized Visnu-murti is the plenary representation of
Krsna dwelling within one's heart. One who has no program to realize this
Visnu- murti is uselessly engaged in mock -yoga practice and is certainly
wasting his time. Krsna is the ultimate goal of life, and the Visnu-murti
situated in one's heart is the object of yoga practice. To realize this Visnu-
murti within the heart, one has to observe complete abstinence from sex life;
therefore one has to leave home and live alone in a secluded place, remaining
seated as mentioned above. One cannot enjoy sex life daily at home or
elsewhere and attend a so-called yoga class and thus become a yogi. One has
to practice controlling the mind and avoiding all kinds of sense gratification,
of which sex life is the chief. In the rules of celibacy written by the great sage
Yajnavalkya it is said:

karmana manasa vaca sarvavasthasu sarvada
sarvatra maithuna-tyago brahmacaryam pracaksate.

"The vow of brahmacarya is meant to help one completely abstain from sex
indulgence in work, words and mind—at all times, under all circumstances,
and in all places." No one can perform correct yoga practice through sex
indulgence. Brahmacarya is taught, therefore, from childhood when one has
no knowledge of sex life. Children at the age of five are sent to the guru-kula,
or the place of the spiritual master, and the master trains the young boys in the
strict discipline of becoming brahmacarTs. Without such practice, no one can
make advancement in any yoga, whether it be dhyana, jhana or bhakti. One
who, however, follows the rules and regulations of married life, having sexual
relationship only with his wife (and that also under regulation), is also called
brahmacarT. Such a restrained householder brahmacarT may be accepted in
the bhakti school, but the jhana and dhyana schools do not admit even
householder brahmacarTs. They require complete abstinence without
compromise. In the bhakti school, a householder brahmacarT is allowed
controlled sex life because the cult of bhakti-yoga is so powerful that one
automatically loses sexual attraction, being engaged in the superior service of
the Lord. In the Bhagavad-gTta it is said:

visaya vinivartante niraharasya dehinah
rasa-varjam raso 'py asya param drstva nivartate

Whereas others are forced to restrain themselves from sense gratification, a
devotee of the Lord automatically refrains because of superior taste. Other
than the devotee, no one has any information of that superior taste.

VigatabhTh. One cannot be fearless unless one is fully in Krsna
consciousness. A conditioned soul is fearful due to his perverted memory, his
forgetfulness of his eternal relationship with Krsna. The Bhagavatam says,
bhayam dvitTyabhinivesatah syad Tsad apetasya viparyayo 'smrtih: Krsna
consciousness is the only basis for fearlessness. Therefore, perfect practice is
possible for a person who is Krsna conscious. And since the ultimate goal of
yoga practice is to see the Lord within, a Krsna conscious person is already
the best of all yogTs. The principles of the yoga system mentioned herein are
different from those of the popular so-called yoga societies.

TEXT 15

^llT-d fd^uPKHi H cH HI H fa h ^fd ll$* II

yuhjann evarh sadatmanam
yogi niyata-manasah
santim nirvana-paramam

mat-samstham adhigacchad

yuhjan —practicing like this; evam —as mentioned above; sada —constantly;
atmanam —body, mind and soul; yogi —the mystic transcendentalist; niyata-
manasah —regulated mind; santim —peace; nirvana-paramam —cessation of
material existence; mat-samstham —in the spiritual sky (the kingdom of God);
adhigacchad —does attain.

TRANSLATION

Thus practicing control of the body, mind and activities, the mystic
transcendentalist attains to the kingdom of God [or the abode of Krsna]
by cessation of material existence.

PURPORT

The ultimate goal in practicing yoga is now clearly explained. Yoga practice
is not meant for attaining any kind of material facility; it is to enable the
cessation of all material existence. One who seeks an improvement in health
or aspires after material perfection is no yogi according to Bhagavad-gTta. Nor
does cessation of material existence entail one's entering into "the void,"
which is only a myth. There is no void anywhere within the creation of the
Lord. Rather, the cessation of material existence enables one to enter into the
spiritual sky, the abode of the Lord. The abode of the Lord is also clearly
described in the Bhagavad-gTta as that place where there is no need of sun,
moon, nor electricity. All the planets in the spiritual kingdom are self-
illuminated like the sun in the material sky. The kingdom of God is
everywhere, but the spiritual sky and the planets thereof are called param

dhama, or superior abodes.

A consummate yogi, who is perfect in understanding Lord Krsna, as is
clearly stated herein (mat-cittah, mat-parah, mat-sthanam) by the Lord
Himself, can attain real peace and can ultimately reach His supreme abode,
the Krsna-loka known as Goloka Vrndavana. In the Brahma-samhita it is
clearly stated (goloka eva nivasaty akhilatma- bhutah) that the Lord, although
residing always in His abode called Goloka, is the all-pervading Brahman and
the localized Paramatma as well by dint of His superior spiritual energies. No
one can reach the spiritual sky or enter into the eternal abode (Vaikuntha
Goloka Vrndavana) of the Lord without the proper understanding of Krsna
and His plenary expansion Visnu. Therefore a person working in Krsna
consciousness is the perfect yogi, because his mind is always absorbed in
Krsna's activities. Sa vai manah krsna-padaravindayoh. In the Vedas also we
learn: tam eva viditvadmrtyum eti: "One can overcome the path of birth and
death only by understanding the Supreme Personality of Godhead, Krsna." In
other words, perfection of the yoga system is the attainment of freedom from
material existence and not some magical jugglery or gymnastic feats to befool
innocent people.

TEXT 16

HIc^HHd^ ^ilJVd "T ^«hl*dH*HHd : I

WRITrfr 11^ II

natyasnatas tu yogo 'sti
na caikantam anasnatah
na cati-svapna-silasya
jagrato naiva carjuna

na —never; ad —too much; asnatah —of one who eats so; tu —but; yogah —
linking with the Supreme; asd —there is; na —nor; ca —also; ekantam —very
low; anasnatah —abstaining from eating; na —nor; ca —also; ad —too much;
svapna-silasya —of one who sleeps too much; jagratah —or one who keeps
night watch too much; na —not; eva —ever; ca —and; arjuna —O Arjuna.

TRANSLATION

There is no possibility of one's becoming a yogi, O Arjuna, if one eats
too much, or eats too little, sleeps too much or does not sleep enough.

PURPORT

Regulation of diet and sleep is recommended herein for the yogis. Too
much eating means eating more than is required to keep the body and soul
together. There is no need for men to eat animals because there is an ample
supply of grains, vegetables, fruits and milk. Such simple foodstuff is
considered to be in the mode of goodness according to the Bhagavad- gita.
Animal food is for those in the mode of ignorance. Therefore, those who
indulge in animal food, drinking, smoking and eating food which is not first
offered to Krsna will suffer sinful reactions because of eating only polluted
things. Bhunjate te tv agharh papa ye pacanty atma-karanat. Anyone who eats
for sense pleasure, or cooks for himself, not offering his food to Krsna, eats
only sin. One who eats sin and eats more than is allotted to him cannot
execute perfect yoga. It is best that one eat only the remnants of foodstuff
offered to Krsna. A person in Krsna consciousness does not eat anything
which is not first offered to Krsna. Therefore, only the Krsna conscious person
can attain perfection in yoga practice. Nor can one who artificially abstains
from eating, manufacturing his own personal process of fasting, practice yoga.
The Krsna conscious person observes fasting as it is recommended in the
scriptures. He does not fast or eat more than is required, and he is thus
competent to perform yoga practice. One who eats more than required will
dream very much while sleeping, and he must consequently sleep more than is
required. One should not sleep more than six hours daily. One who sleeps
more than six hours out of twenty-four is certainly influenced by the mode of
ignorance. A person in the mode of ignorance is lazy and prone to sleep a
great deal. Such a person cannot perform yoga.

TEXT 17

*frrfl ll$vs II

yuktahara-viharasya
yukta-cestasya karmasu

yukta-svapnavabodhasya
yogo bhavati duhkha-ha

yukta —regulated; ahara —eating; viharasya —recreation; yukta —regulated;
cestasya —of one who works for maintenance; karmasu —in discharging
duties; yukta —regulated; svapna-avabodhasya —regulated sleep and
wakefulness; yogah —practice of yoga; bhavati —becomes; duhkha-ha
—diminishing pains.

TRANSLATION

He who is temperate in his habits of eating, sleeping, working and
recreation can mitigate all material pains by practicing the yoga system.

PURPORT

Extravagance in the matter of eating, sleeping, defending and mating—
which are demands of the body—can block advancement in the practice of
yoga. As far as eating is concerned, it can be regulated only when one is
practiced to take and accept prasadam, sanctified food. Lord Krsna is offered,
according to the Bhagavad-gTta (Bg. 9.26), vegetables, flowers, fruits, grains,
milk, etc. In this way, a person in Krsna consciousness becomes automatically
trained not to accept food not meant for human consumption, or which is not
in the category of goodness. As far as sleeping is concerned, a Krsna
conscious person is always alert in the discharge of his duties in Krsna
consciousness, and therefore any unnecessary time spent sleeping is
considered a great loss. A Krsna conscious person cannot bear to pass a
minute of his life without being engaged in the service of the Lord. Therefore,
his sleeping is kept to a minimum. His ideal in this respect is Srlla Rupa
GosvamI, who was always engaged in the service of Krsna and who could not
sleep more than two hours a day, and sometimes not even that. Thakura
Haridasa would not even accept prasadam nor even sleep for a moment
without finishing his daily routine of chanting with his beads three hundred
thousand names. As far as work is concerned, a Krsna conscious person does
not do anything which is not connected with Krsna's interest, and thus his
work is always regulated and is untainted by sense gratification. Since there is
no question of sense gratification, there is no material leisure for a person in

Krsna consciousness. And because he is regulated in all his work, speech,
sleep, wakefulness and all other bodily activities, there is no material misery
for him.

TEXT 18

W Rifted Rl xlHIrH^dNld Virl I

d<il 11^ ||

yada viniyatam cittam
atmany evavatisthate
nisprhah sarva-kamebhyo
yukta ity ucyate tada

yada —when; viniyatam —particularly disciplined; cittam —the mind and its
activities; atmani —in the Transcendence; eva —certainly; avatisthate —
becomes situated; nisprhah —devoid of; sarva —all kinds of; kamebhyah —
material desires; yuktah —well situated in yoga; id —thus; ucyate —is said to
be; tada —at that time.

TRANSLATION

When the yogi, by practice of yoga, disciplines his mental activities and
becomes situated in Transcendence—devoid of all material desires—he is
said to have attained yoga.

PURPORT

The activities of the yogi are distinguished from those of an ordinary person
by his characteristic cessation from all kinds of material desires—of which sex
is the chief. A perfect yogi is so well disciplined in the activities of the mind
that he can no longer be disturbed by any kind of material desire. This
perfectional stage can automatically be attained by persons in Krsna
consciousness, as is stated in the SrTmad-Bhagavatam (9.4.18-20):

sa vai manah krsna-padaravindayor vacamsi vaikuntha-gunanuvarnane

karau barer mandira-marjanadisu srutirh cakaracyuta-sat-kathodaye

mukunda-lingalaya-darsane drsau tad-bhrtyagatra-sparse 'nga-
sangamam

ghranam ca tat-pada-saroja-saurabhe srimat tulasya rasanarh tad-
arpite

padau hareh ksetra-padanusarpane siro hrsikesa-padabhivandane
kamam ca dasye na tu kama-kamyaya yathottama-sloka-janasraya
ratih

"King Ambarisa first of all engaged his mind on the lotus feet of Lord Krsna;
then, one after another, he engaged his words in describing the transcendental
qualities of the Lord, his hands in mopping the temple of the Lord, his ears in
hearing of the activities of the Lord, his eyes in seeing the transcendental
forms of the Lord, his body in touching the bodies of the devotees, his sense
of smell in smelling the scents of the lotus flower offered to the Lord, his
tongue in tasting the tulasT leaf offered at the lotus feet of the Lord, his legs in
going to places of pilgrimage and the temple of the Lord, his head in offering
obeisances unto the Lord and his desires in executing the mission of the Lord.
All these transcendental activities are quite befitting a pure devotee."

This transcendental stage may be inexpressible subjectively by the
followers of the impersonalist path, but it becomes very easy and practical for
a person in Krsna consciousness, as is apparent in the above description of the
engagements of Maharaja Ambarisa. Unless the mind is fixed on the lotus feet
of the Lord by constant remembrance, such transcendental engagements are
not practical. In the devotional service of the Lord, therefore, these prescribed
activities are called arcana, or engaging all the senses in the service of the
Lord. The senses and the mind require engagements. Simple abnegation is not
practical. Therefore, for people in general—especially those who are not in the
renounced order of life— transcendental engagement of the senses and the
mind as described above is the perfect process for transcendental achievement,
which is called yukta in the Bhagavad-gTta.

TEXT 19

'HlM'HI ^dl I

yatha dTpo nivatastho
nehgate sopama smrta
yogino yata-cittasya

yuhjato yogam atmanah

yatha —as; dTpah —a lamp; nivatasthah —in a place without wind; na —does
not; iiigate —waver; sa upama —compared to that; smrta —likened; yoginah —
of the yogi; yata-cittasya —whose mind is controlled; yuhjatah —constantly
engaged in; yogam —meditation; atmanah —on Transcendence.

TRANSLATION

As a lamp in a windless place does not waver, so the transcendentalism
whose mind is controlled, remains always steady in his meditation on the
transcendent Self.

PURPORT

A truly Krsna conscious person, always absorbed in Transcendence, in
constant undisturbed meditation on his worshipable Lord, is as steady as a
lamp in a windless place.

TEXTS 20-23

3<llcHHIrHH MJWHIrHld IRo ||

W?;ffFMh'tl^l'HdlI
accqa': IR^ II
HlftreTcRT: I
^llft RhI^cI IR^ II
^fa<JI^:<4^HlRl4Ri 4)h'Hl$ld±i N IR3 II

yatroparamate cittarh
niruddham yoga-sevaya
yatra caivatmanatmanarh
pasyann atmani tusyati

sukham atyantikam yat tad
buddhi-grahyam atmdriyam
vetti yatra na caivayam
sthitas calati tattvatah
yam labdhva caparam labharh
many ate nadhikam tatah
yasmin sthito na duhkhena
gurunapi vicalyate
tarn vidyad duhkha-samyoga-
viyogam yoga-samjnitam

yatra —in that state of affairs; uparamate —when one feels transcendental
happiness; cittam —mental activities; niruddham —restrained from matter;
yoga-sevaya —by performance of yoga; yatra —in that; ca —also; eva
—certainly; atmana —by the pure mind; atmanam —self; pasyan —realizing the
position; atmani —in the self; tusyati —becomes satisfied; sukham —happiness;
atyantikam —supreme; yat —in which; tat —that; buddhi —intelligence;
grahyam —acceptable; atmdriyam —transcendental; vetti —knows; yatra —
wherein; na —never; ca —also; eva —certainly; ayam —in this; sthitah
—situated; calati —moves; tattvatah —from the truth; yam —that which;
labdhva —by attainment; ca —also; aparam —any other; labham —gain;
manyate —does not mind; na —never; adhikam —more than that; tatah —from
that; yasmin —in which; sthitah —being situated; na —never; duhkhena —by
miseries; gurunapi —even though very difficult; vicalyate —becomes shaken;
tarn —that; vidyat —you must know; duhkha-samyoga —miseries of material
contact; viyogam —extermination; yoga-samjnitam —trance in yoga.

TRANSLATION

The stage of perfection is called trance, or samadhi, when one's mind is
completely restrained from material mental activities by practice of yoga.
This is characterized by one's ability to see the self by the pure mind and
to relish and rejoice in the self. In that joyous state, one is situated in
boundless transcendental happiness and enjoys himself through
transcendental senses. Established thus, one never departs from the truth,
and upon gaining this he thinks there is no greater gain. Being situated in
such a position, one is never shaken, even in the midst of greatest

difficulty. This indeed is actual freedom from all miseries arising from
material contact.

PURPORT

By practice of yoga one becomes gradually detached from material
concepts. This is the primary characteristic of the yoga principle. And after
this, one becomes situated in trance, or samadhi which means that the yogi
realizes the Supersoul through transcendental mind and intelligence, without
any of the misgivings of identifying the self with the Superself. Yoga practice
is more or less based on the principles of the Patanjali system. Some
unauthorized commentators try to identify the individual soul with the
Supersoul, and the monists think this to be liberation, but they do not
understand the real purpose of the Patanjali system of yoga. There is an
acceptance of transcendental pleasure in the Patanjali system, but the monists
do not accept this transcendental pleasure out of fear of jeopardizing the
theory of oneness. The duality of knowledge and knower is not accepted by
the nondualist, but in this verse transcendental pleasure—realized through
transcendental senses—is accepted. And this is corroborated by the Patanjali
Muni, the famous exponent of the yoga system. The great sage declares in his
Yoga-sutras: purusartha—sunyanam gunanam pratiprasavah kaivalyam
svarupa-pratistha va citi-saktir id.

This citi-sakti, or internal potency, is transcendental. Purusartha means
material religiosity, economic development, sense gratification and, at the end,
the attempt to become one with the Supreme. This "oneness with the
Supreme" is called kaivalyam by the monist. But according to Patanjali, this
kaivalyam is an internal, or transcendental, potency by which the living entity
becomes aware of his constitutional position. In the words of Lord Caitanya,
this state of affairs is called ceto-darpana-marjanam, or clearance of the
impure mirror of the mind. This "clearance" is actually liberation, or bhava-
mahadavagni-nirvapanam. The theory of nirvana —also preliminary
—corresponds with this principle. In the Bhagavatam this is called svarupena
vyavasthitih. The Bhagavad-gTta also confirms this situation in this verse.

After nirvana, or material cessation, there is the manifestation of spiritual
activities, or devotional service of the Lord, known as Krsna consciousness. In
the words of the Bhagavatam, svarupena vyavasthitih: this is the "real life of
the living entity." Maya, or illusion, is the condition of spiritual life

contaminated by material infection. Liberation from this material infection
does not mean destruction of the original eternal position of the living entity.
Patanjali also accepts this by his words kaivalyam svarupa-pratistha va citi-
saktir iti. This citi-sakti or transcendental pleasure, is real life. This is
confirmed in the Vedanta-sutras as anandamayo 'bhyasat. This natural
transcendental pleasure is the ultimate goal of yoga and is easily achieved by
execution of devotional service, or bhakti-yoga. Bhaktiyoga will be vividly
described in the Seventh Chapter of Bhagavad-gTta.

In the yoga system, as described in this chapter, there are two kinds of
samadhi, called samprajnata-samadhi and asamprajnata-samadhi. When one
becomes situated in the transcendental position by various philosophical
researches, it is called samprajnata-samadhi. In the asamprajnata-samadhi
there is no longer any connection with mundane pleasure, for one is then
transcendental to all sorts of happiness derived from the senses. When the yogi
is once situated in that transcendental position, he is never shaken from it.
Unless the yogi is able to reach this position, he is unsuccessful. Today's so-
called yoga practice, which involves various sense pleasures, is contradictory.
A yogi indulging in sex and intoxication is a mockery. Even those yogis who
are attracted by the siddhis (perfections) in the process of yoga are not
perfectly situated. If the yogis are attracted by the by-products of yoga, then
they cannot attain the stage of perfection, as is stated in this verse. Persons,
therefore, indulging in the make-show practice of gymnastic feats or siddhis
should know that the aim of yoga is lost in that way.

The best practice of yoga in this age is Krsna consciousness, which is not
baffling. A Krsna conscious person is so happy in his occupation that he does
not aspire after any other happiness. There are many impediments, especially
in this age of hypocrisy, to practicing hatha- yoga, dhyana-yoga, and jhana-
yoga, but there is no such problem in executing karma-yoga or bhakti-yoga.

As long as the material body exists, one has to meet the demands of the
body, namely eating, sleeping, defending and mating. But a person who is in
pure bhakti-yoga or in Krsna consciousness does not arouse the senses while
meeting the demands of the body. Rather, he accepts the bare necessities of
life, making the best use of a bad bargain, and enjoys transcendental happiness
in Krsna consciousness. He is callous toward incidental occurrences—such as
accidents, disease, scarcity and even the death of a most dear relative—but he
is always alert to execute his duties in Krsna consciousness or bhakti-yoga.
Accidents never deviate him from his duty. As stated in the Bhagavad-gTta,
agamapayino 'nityas tarns titiksasva bharata. He endures all such incidental

occurences because he knows that they come and go and do not affect his
duties. In this way he achieves the highest perfection in yoga practice.

TEXT 24

dH-dd: IR* II

sa niscayena yoktavyo
yogo 'nirvinna-cetasa
sahkalpa-prabhavan kamarhs
tyaktva sarvan asesatah
manasaivendriya-gramam
viniyamya samantatah

sah —that yoga system; niscayena —with firm determination; yoktavyah —
must be practiced; yogah —in such practice; anirvinna-cetasa —without
deviation; sankalpa —material desires; prabhavan —born of; kaman —sense
gratification; tyaktva —giving up; sarvan —all; asesatah —completely; manasa
—by the mind; eva —certainly; indriya-gramam —the full set of senses;
viniyamya —regulating; samantatah —from all sides.

TRANSLATION

One should engage oneself in the practice of yoga with undeviating
determination and faith. One should abandon, without exception, all
material desires born of false ego and thus control all the senses on all
sides by the mind.

PURPORT

The yoga practitioner should be determined and should patiently prosecute
the practice without deviation. One should be sure of success at the end and
pursue this course with great perserverance, not becoming discouraged if there
is any delay in the attainment of success. Success is sure for the rigid

practitioner. Regarding bhakti-yoga, Rupa Gosvami says:

utsahan niscayad dhairyat tat tat karma-pravartanat

sanga-tyagat satovrtteh sadbhir bhaktih prasidhyati

"The process of bhakti-yoga can be executed successfully with full-hearted
enthusiasm, perseverance, and determination by following the prescribed
duties in the association of devotees and by engaging completely in activities
of goodness."

As for determination, one should follow the example of the sparrow who
lost her eggs in the waves of the ocean. A sparrow laid her eggs on the shore
of the ocean, but the big ocean carried away the eggs on its waves. The
sparrow became very upset and asked the ocean to return her eggs. The ocean
did not even consider her appeal. So the sparrow decided to dry up the ocean.
She began to pick out the water in her small beak, and everyone laughed at her
for her impossible determination. The news of her activity spread, and at last
Garuda, the gigantic bird carrier of Lord Visnu, heard it. He became
compassionate toward his small sister bird, and so he came to see the sparrow.
Garuda was very pleased by the determination of the small sparrow, and he
promised to help. Thus Garuda at once asked the ocean to return her eggs lest
he himself take up the work of the sparrow. The ocean was frightened at this,
and returned the eggs. Thus the sparrow became happy by the grace of
Garuda.

Similarly, the practice of yoga, especially bhakti-yoga in Krsna
consciousness, may appear to be a very difficult job. But if anyone follows the
principles with great determination, the Lord will surely help, for God helps
those who help themselves.

TEXT 25

Rl-d^ld IRK II

sanaih sanair uparamed
buddhya dhrti-grhTtaya
atma-samstham manah krtva
na kihcid api cintayet

sanaih —gradually; sanaih —step by step; uparamet —hesitated; buddhya —
by intelligence; dhrti-grhTtaya —carrying the conviction; atma-samstham —
placed in transcendence; manah —mind; krtva —doing so; na —nothing; kihcit
—anything else; api —even; cintayet —be thinking of.

TRANSLATION

Gradually, step by step, with full conviction, one should become
situated in trance by means of intelligence, and thus the mind should be
fixed on the Self alone and should think of nothing else.

PURPORT

By proper conviction and intelligence one should gradually cease sense
activities. This is called pratyahara. The mind, being controlled by
conviction, meditation, and cessation of the senses, should be situated in
trance, or samadhi. At that time there is no longer any danger of becoming
engaged in the material conception of life. In other words, although one is
involved with matter as long as the material body exists, one should not think
about sense gratification. One should think of no pleasure aside from the
pleasure of the Supreme Self. This state is easily attained by directly
practicing Krsna consciousness.

TEXT 26

Wf fdJM<fd I

ddHldl fd^d<il<?H«3d IR$ II

yatoyato niscalati

manas cancalam asthiram
tatas tato niyamyaitad
atmany eva vasam nayet

yatah —whatever; yatah —wherever; niscalati —verily agitated; manah —
the mind; cancalam —flickering; asthiram —unsteady; tatah —from there;
tatah — and thereafter; niyamya —regulating; etat —this; atmani —in the self;

eva — certainly; vasam —control; nayet —must bring in.

TRANSLATION

From whatever and wherever the mind wanders due to its flickering
and unsteady nature, one must certainly withdraw it and bring it back
under the control of the Self.

PURPORT

The nature of the mind is flickering and unsteady. But a self-realized yogi
has to control the mind; the mind should not control him. One who controls
the mind (and therefore the senses as well) is called gosvamT, or svamT, and
one who is controlled by the mind is called godasa, or the servant of the
senses. A gosvamT knows the standard of sense happiness. In transcendental
sense happiness, the senses are engaged in the service of Hrslkesa or the
supreme owner of the senses—Krsna. Serving Krsna with purified senses is
called Krsna consciousness. That is the way of bringing the senses under full
control. What is more, that is the highest perfection of yoga practice.

TEXT 27

ijitr™ 41 n h i

dt|fd IRV9 II

prasanta-manasam hy enarh
yoginam sukham uttamam
upaiti santa-rajasam

brahma-bhutam akalmasam

prasanta —mind fixed on the lotus feet of Krsna; manasam —of one whose
mind is so fixed; hi —certainly; enam —this; yoginam —the yogi; sukham
—happiness; uttamam —the highest; upaiti —attains; santa-rajasam —pacified
passion; brahma-bhutam —liberated by identification with the Absolute;
akalmasam —freed from all past sinful reaction.

TRANSLATION

The yog! whose mind is fixed on Me verily attains the highest
happiness. By virtue of his identity with Brahman, he is liberated; his
mind is peaceful, his passions are quieted, and he is freed from sin.

PURPORT

Brahma-bhuta is the state of being free from material contamination and
situated in the transcendental service of the Lord. Mad-bhaktim labhate param
(Bg. 18.54). One cannot remain in the quality of Brahman, the Absolute, until
one's mind is fixed on the lotus feet of the Lord. Sa vai manah krsna-
padaravindayoh. To be always engaged in the transcendental loving service of
the Lord, or to remain in Krsna consciousness, is to be factually liberated from
the mode of passion and all material contamination.

TEXT 28

'H'ilrHH M\*\\ I

IRq II

yuhjann evarh sadatmanam
yogi vigata-kalmasah
sukhena brahma-samsparsam
atyantam sukham asnute

yuhjan —thus being engaged in yoga practice; evam —thus; sada —always;
atmanam —self; yogi —one who is in touch with the Supreme Self; vigata —is
freed from; kalmasah —all material contamination; sukhena —in transcendental
happiness; brahma-samsparsam —being in constant touch with the Supreme;
atyantam —highest; sukham —happiness; asnute —attains.

TRANSLATION

Steady in the Self, being freed from all material contamination, the yogi
achieves the highest perfectional stage of happiness in touch with the
Supreme Consciousness.

PURPORT

Self-realization means knowing one's constitutional position in relationship
to the Supreme. The individual soul is part and parcel of the Supreme, and his
position is to render transcendental service to the Lord. This transcendental
contact with the Supreme is called brahma-samsparsa.

TEXT 29

IR\ II

sarva-bhuta-stham atmanam
sarva-bhiitani catmani
Tksate yoga-yukta-atma
sarvatra sama-darsanah

sarva-bhuta-stham —situated in all beings; atmanam —the Supersoul; sarva
—all; bhutani —entities; ca —also; atmani —in the Self; Tksate —does see; yoga-
yukta-atma —one who is dovetailed in Krsna consciousness; sarvatra —
everywhere; sama-darsanah —seeing equally.

TRANSLATION

A true yog! observes Me in all beings, and also sees every being in Me.
Indeed, the self-realized man sees Me everywhere.

PURPORT

A Krsna conscious yogi is the perfect seer because he sees Krsna, the
Supreme, situated in everyone's heart as Supersoul (Paramatma). Isvarah

sarva-bhutanarh hrd-dese 'rjuna tisthati. The Lord in His Paramatma feature
is situated within both the heart of the dog and that of a brahmana. The
perfect yogi knows that the Lord is eternally transcendental and is not
materially affected by His presence in either a dog or a brahmana. That is the
supreme neutrality of the Lord. The individual soul is also situated in the
individual heart, but he is not present in all hearts. That is the distinction
between the individual soul and the Supersoul. One who is not factually in the
practice of yoga cannot see so clearly. A Krsna conscious person can see
Krsna in the heart of both the believer and nonbeliever. In the smrti this is
confirmed as follows: atatatvac ca matrtvad atma hi paramo harih.

The Lord, being the source of all beings, is like the mother and the
maintainer. As the mother is neutral to all different kinds of children, the
Supreme Father (or Mother) is also. Consequently the Supersoul is always in
every living being. Outwardly, also, every living being is situated in the
energy of the Lord. As will be explained in the Seventh Chapter, the Lord has,
primarily, two energies—the spiritual (or superior) and the material (or
inferior). The living entity, although part of the superior energy, is conditioned
by the inferior energy; the living entity is always in the Lord's energy. Every
living entity is situated in Him in one way or another. The yogi sees equally
because he sees that all living entities, although in different situations
according to the results of fruitive work, in all circumstances remain the
servants of God. While in the material energy, the living entity serves the
material senses; and while in spiritual energy, he serves the Supreme Lord
directly. In either case the living entity is the servant of God. This vision of
equality is perfect in a person in Krsna consciousness.

TEXT 30

sfrjTTd I
dF^ ^^rr^THW^fd 113° ||

yo mam pasyati sarvatra
sarvarh ca mayi pasyati
tasyaharh na pranasyami
sa ca me na pranasyati

yah —whoever; mam —Me; pasyati —sees; sarvatra —everywhere; sarvam

everything; ca —and; mayi —in Me; pasyati —he sees; tasya —his; aham —I; na
—not; pranasyami —am lost; sah —he; ca —also; me —to Me; na —nor;
pranasyad —is lost.

TRANSLATION

For one who sees Me everywhere and sees everything in Me, I am never
lost, nor is he ever lost to Me.

PURPORT

A person in Krsna consciousness certainly sees Lord Krsna everywhere, and
he sees everything in Krsna. Such a person may appear to see all separate
manifestations of the material nature, but in each and every instance he is
conscious of Krsna, knowing that everything is the manifestation of Krsna's
energy. Nothing can exist without Krsna, and Krsna is the Lord of everything
—this is the basic principle of Krsna consciousness. Krsna consciousness is
the development of love of Krsna—a position transcendental even to material
liberation. It is the stage beyond self—realization at which the devotee
becomes one with Krsna in the sense that Krsna becomes everything for the
devotee, and the devotee becomes full in loving Krsna. An intimate
relationship between the Lord and the devotee then exists. In that stage, the
living entity attains his immortality. Nor is the Personality of Godhead ever
out of the sight of the devotee. To merge in Krsna is spiritual annihilation. A
devotee takes no such risk. It is stated in the Brahma-samhita:

premahjana-cchurita-bhakb-vilocanena
santah sadaiva hrdayesu vilokayanti
yam syamasundaram acintya-guna-svarupam
govindam adi-purusam tarn aham bhajami

"I worship the primeval Lord, Govinda, who is always seen by the devotee
whose eyes are anointed with the pulp of love. He is seen in His eternal form
of Syamasundara situated within the heart of the devotee." (Bs. 5.38)

At this stage, Lord Krsna never disappears from the sight of the devotee,
nor does the devotee ever lose sight of the Lord. In the case of a yogi who sees
the Lord as Paramatma within the heart, the same applies. Such a yogi turns

into a pure devotee and cannot bear to live for a moment without seeing the
Lord within himself.

TEXT 31

wm\*\\ hRi n

sarva-bhuta-sthitam yo mam
bhajaty ekatvam asthitah
sarvatha vartamano 'pi
sa yogi mayi vartate

sarva-bhuta-sthitam —situated in everyone's heart; yah —he who; mam —
unto Me; bhajati —serves in devotional service; ekatvam —oneness; asthitah
—thus situated; sarvatha —in all respects; vartamanah —being situated; api —
in spite of; sah —he; yogi —transcendentalist; mayi —unto Me; vartate —
remains.

TRANSLATION

The yogi who knows that I and the Supersoul within all creatures are
one worships Me and remains always in Me in all circumstances.

PURPORT

A yogi who is practicing meditation on the Supersoul sees within himself
the plenary portion of Krsna as Visnu—with four hands, holding conchshell,
wheel, club and lotus flower. The yogi should know that Visnu is not different
from Krsna. Krsna in this form of Supersoul is situated in everyone's heart.
Furthermore, there is no difference between the innumerable Supersouls
present in the innumerable hearts of living entities. Nor is there a difference
between a Krsna conscious person always engaged in the transcendental
loving service of Krsna and a perfect yogi engaged in meditation on the
Supersoul. The yogi in Krsna consciousness— even though he may be
engaged in various activities while in material existence—remains always

situated in Krsna. This is confirmed in the Bhakti-rasamrta-sindhu of Srila
Rupa GosvamI: nikhilesu avasthasu jivanmukta sa ucyate. A devotee of the
Lord, always acting in Krsna consciousness, is automatically liberated. In the
Narada-pahcaratra this is confirmed in this way:

dik-kalady-anavacchinne krsne ceto vidhaya ca
tanmayo bhavati ksipram jivo brahmani yojayet.

"By concentrating one's attention on the transcendental form of Krsna, who is
all-pervading and beyond time and space, one becomes absorbed in thinking
of Krsna and then attains the happy state of transcendental association with
Him."

Krsna consciousness is the highest stage of trance in yoga practice. This
very understanding that Krsna is present as Paramatma in everyone's heart
makes the yogi faultless. The Vedas confirm this inconceivable potency of the
Lord as follows:

eko 'pi san bahudha yo 'vabhati

aisvaryad rupam ekam ca suryavad bahudheyate.

"Visnu is one, and yet He is certainly all-pervading. By His inconceivable
potency, in spite of His one form, He is present everywhere. As the sun, He
appears in many places at once."

TEXT 32

WTtW: 11^ II

atmaupamyena sarvatra
samam pasyatiyo 'rjuna
sukham vayadi va duhkham
sa yogi paramo matah

atma —self; aupamyena —by comparison; sarvatra —everywhere; samam —
equality; pasyati —sees; yah —he who; arjuna —O Arjuna; sukham
—happiness; va —or; yadi —if; va — or; duhkham —distress; sah —such; yogi —
transcendentalist; paramah —perfect; matah —considered.

TRANSLATION

He is a perfect yogi who, by comparison to his own self, sees the true
equality of all beings, both in their happiness and distress, O Arjuna!

PURPORT

One who is Krsna conscious is a perfect yogi; he is aware of everyone's
happiness and distress by dint of his own personal experience. The cause of
the distress of a living entity is forgetfulness of his relationship with God. And
the cause of happiness is knowing Krsna to be the supreme enjoyer of all the
activities of the human being. Krsna is the proprietor of all lands and planets.
The perfect yogi is the sincerest friend of all living entities. He knows that the
living being who is conditioned by the modes of material nature is subjected
to the threefold material miseries due to forgetfulness of his relationship with
Krsna. Because one in Krsna consciousness is happy, he tries to distribute the
knowledge of Krsna everywhere. Since the perfect yogi tries to broadcast the
importance of becoming Krsna conscious, he is the best philanthropist in the
world, and he is the dearest servitor of the Lord. Na tasmat kascid me priyakrt
tamah. In other words, a devotee of the Lord always looks to the welfare of all
living entities, and in this way he is factually the friend of everyone. He is the
best yogi because he does not desire perfection in yoga for his personal
benefit, but tries for others also. He does not envy his fellow living entities.
Here is a contrast between a pure devotee of the Lord and a yogi interested
only in his personal elevation. The yogi who has withdrawn to a secluded
place in order to meditate perfectly may not be as perfect as a devotee who is
trying his best to turn every man toward Krsna consciousness.

TEXT 33

sfrs^T J1 fed’Ml' ♦ 'HI^H ^

♦ r- r- r

E

i

1133 II

arjuna uvaca

yo 'yam yogas tvaya proktah

samyena madhusiidana
etasyaham na pasyami

cancalatvat sthitim sthiram

arjunah uvaca —Arjuna said; yah —the system; ayam —this; yogah —
mysticism; tvaya —by You; proktah —described; samyena —generally;
madhusiidana —O killer of the demon Madhu; etasya —of this; aham —I; na —
do not; pasyami —see; cancalatvat —due to being restless; sthitim —situation;
sthiram —stable.

TRANSLATION

Arjuna said: O Madhusiidana, the system of yoga which you have
summarized appears impractical and unendurable to me, for the mind is
restless and unsteady.

PURPORT

The system of mysticism described by Lord Krsna to Arjuna beginning with
the words sucau dese and ending with yogiparamah is here being rejected by
Arjuna out of a feeling of inability. It is not possible for an ordinary man to
leave home and go to a secluded place in the mountains or jungles to practice
yoga in this age of Kali. The present age is characterized by a bitter struggle
for a life of short duration. People are not serious about self-realization even
by simple, practical means, and what to speak of this difficult yoga system,
which regulates the mode of living, the manner of sitting, selection of place,
and detachment of the mind from material engagements. As a practical man,
Arjuna thought it was impossible to follow this system of yoga, even though
he was favorably endowed in many ways. He belonged to the royal family and
was highly elevated in terms of numerous qualities; he was a great warrior, he
had great longevity, and, above all, he was the most intimate friend of Lord
Krsna, the Supreme Personality of Godhead. Five thousand years ago, Arjuna
had much better facilities then we do now, yet he refused to accept this system
of yoga. In fact, we do not find any record in history of his practicing it at any
time. Therefore this system must be considered generally impossible in this
age of Kali. Of course it may be possible for some very few, rare men, but for
the people in general it is an impossible proposal. If this were so five thousand

years ago, then what of the present day? Those who are imitating this yoga
system in different so-called schools and societies, although complacent, are
certainly wasting their time. They are completely in ignorance of the desired
goal.

TEXT 34

113* II

cancalam hi manah krsna
pramathi balavad drdham
tasyaham nigraham manye
vayor iva suduskaram

cancalam —flickering; hi —certainly; manah —mind; krsna —O Krsna;
pramathi —agitating; balavat —strong; drdham —obstinate; tasya —its; aham
—I; nigraham —subduing; manye —think; vayoh —of the wind; iva —like;
suduskaram —difficult.

TRANSLATION

For the mind is restless, turbulent, obstinate and very strong, O Krsna,
and to subdue it is, it seems to me, more difficult than controlling the
wind.

PURPORT

The mind is so strong and obstinate that it sometimes overcomes the
intelligence, although mind is supposed to be subservient to the intelligence.
For a man in the practical world who has to fight so many opposing elements,
it is certainly very difficult to control the mind. Artificially, one may establish
a mental equilibrium toward both friend and enemy, but ultimately no worldly
man can do so, for this is more difficult than controlling the raging wind. In
the Vedic literatures it is said:

atmanam rathinam viddhi sarirarh ratham eva ca

buddhintu sarathim viddhi manah pragraham eva ca
indriyani hayanahur visayams tesu gocaran

atmendriya-mano-yukto bhoktety ahur manTsinah.

"The individual is the passenger in the car of the material body, and
intelligence is the driver. Mind is the driving instrument, and the senses are the
horses. The self is thus the enjoyer or sufferer in the association of the mind
and senses. So it is understood by great thinkers." Intelligence is supposed to
direct the mind, but the mind is so strong and obstinate that it often overcomes
even one's own intelligence. Such a strong mind is supposed to be controlled
by the practice of yoga, but such practice is never practical for a worldly
person like Arjuna. And what can we say of modern man? The simile used
here is appropriate: one cannot capture the blowing wind. And it is even more
difficult to capture the turbulent mind. The easiest way to control the mind, as
suggested by Lord Caitanya, is chanting "Hare Krsna," the great mantra for
deliverance, in all humility. The method prescribed is sa vai manah krsna-
padaravindayoh: one must engage one's mind fully in Krsna. Only then will
there remain no other engagements to agitate the mind.

TEXT 35
I

srT bhagavan uvaca
asamsayam maha-baho
mano durnigraham calam
abhyasena tu kaunteya
vairagyena ca grhyate

srT bhagavan uvaca —the Personality of Godhead said; asamsayam —
undoubtedly; maha-baho —O mighty-armed one; manah —mind; durnigraham
—difficult to curb; calam —flickering; abhyasena —by practice; tu —but;
kaunteya —O son of KuntI; vairagyena —by detachment; ca —also; grhyate —
can be so controlled.

TRANSLATION

The Blessed Lord said: O mighty-armed son of KuntI, it is undoubtedly
very difficult to curb the restless mind, but it is possible by constant
practice and by detachment.

PURPORT

The difficulty of controlling the obstinate mind, as expressed by Arjuna, is
accepted by the Personality of Godhead. But at the same time He suggests that
by practice and detachment it is possible. What is that practice? In the present
age no one can observe strict rules and regulations, such as placing oneself in
a sacred place, focusing the mind on the Supersoul, restraining the senses and
mind, observing celibacy, remaining alone, etc. By the practice of Krsna
consciousness, however, one engages in nine types of devotional service to the
Lord. The first and foremost of such devotional engagements is hearing about
Krsna. This is a very powerful transcendental method for purging the mind of
all misgivings. The more one hears about Krsna, the more one becomes
enlightened and detached from everything that draws the mind away from
Krsna. By detaching the mind from activities not devoted to the Lord, one can
very easily learn vairagya. Vairagya means detachment from matter and
engagement of the mind in spirit. Impersonal spiritual detachment is more
difficult than attaching the mind to the activities of Krsna. This is practical
because by hearing about Krsna one becomes automatically attached to the
Supreme Spirit. This attachment is called paresanubhud spiritual satisfaction.
It is just like the feeling of satisfaction a hungry man has for every morsel of
food he eats. Similarly, by discharge of devotional service, one feels
transcendental satisfaction as the mind becomes detached from material
objectives. It is something like curing a disease by expert treatment and
appropriate diet. Hearing of the transcendental activities of Lord Krsna is
therefore expert treatment for the mad mind, and eating the foodstuff offered
to Krsna is the appropriate diet for the suffering patient. This treatment is the
process of Krsna consciousness.

TEXT 36

sfrrfr^r*r*rf^r: i

<U^I<?HHI f SRTrTT *1 MI W d : 11^ II

asamyatatmana yogo
dusprapa iti me matih
vasyatmana tu yatata
sakyo 'vaptum upayatah

asamyata —unbridled; atmana —by the mind; yogah —self-realization;
dusprapah —difficult to obtain; iti —thus; me —My; matih —opinion; vasya —
controlled; atmana —by the mind; tu —but; yatata —while endeavoring; sakyah
—practical; avaptum —to achieve; upayatah —appropriate means.

TRANSLATION

For one whose mind is unbridled, self-realization is difficult work. But
he whose mind is controlled and who strives by right means is assured of
success. That is My opinion.

PURPORT

The Supreme Personality of Godhead declares that one who does not accept
the proper treatment to detach the mind from material engagement can hardly
achieve success in self-realization. Trying to practice yoga while engaging the
mind in material enjoyment is like trying to ignite a fire while pouring water
on it. Similarly, yoga practice without mental control is a waste of time. Such
a show of yoga practice may be materially lucrative, but it is useless as far as
spiritual realization is concerned. Therefore, the mind must be controlled by
engaging it constantly in the transcendental loving service of the Lord. Unless
one is engaged in Krsna consciousness, he cannot steadily control the mind. A
Krsna conscious person easily achieves the result of yoga practice without
separate endeavor, but a yoga practitioner cannot achieve success without
becoming Krsna conscious.

TEXT 37

vWM I

J11 ^Jh d-H H'H : 1^

II^V9 II

arjuna uvaca
ayatih sraddhayopeto
yogac calita-manasah
aprapya yoga-samsiddhim
karri gatim krsna gacchati

arjunah uvaca —Arjuna said; ayatih —unsuccessful transcendentalist;
sraddhaya —with faith; upetah —engaged; yogat —from the mystic link; calita
—deviated; manasah —of one who has such a mind; aprapya —failing; yoga-
samsiddhim —highest perfection in mysticism; kam —which; gatim —
destination; krsna —O Krsna; gacchati —achieves.

TRANSLATION

Arjuna said: What is the destination of the man of faith who does not
persevere, who in the beginning takes to the process of self-realization but
who later desists due to worldly- mindedness and thus does not attain
perfection in mysticism?

PURPORT

The path of self-realization or mysticism is described in the Bhagavad- gita.
The basic principle of self-realization is knowledge that the living entity is not
this material body but that he is different from it and that his happiness is in
eternal life, bliss and knowledge. These are transcendental, beyond both body
and mind. Self- realization is sought by the path of knowledge, the practice of
the eightfold system or by bhakti-yoga. In each of these processes one has to
realize the constitutional position of the living entity, his relationship with
God, and the activities whereby he can reestablish the lost link and achieve the
highest perfectional stage of Krsna consciousness. Following any of the
above-mentioned three methods, one is sure to reach the supreme goal sooner
or later. This was asserted by the Lord in the Second Chapter: even a little
endeavor on the transcendental path offers a great hope for deliverance. Out of
these three methods, the path of bhakti-yoga is especially suitable for this age

because it is the most direct method of God realization. To be doubly assured,
Arjuna is asking Lord Krsna to confirm His former statement. One may
sincerely accept the path of self-realization, but the process of cultivation of
knowledge and the practice of the eightfold yoga system are generally very
difficult for this age. Therefore, despite constant endeavor, one may fail for
many reasons. First of all, one may not be following the process. To pursue
the transcendental path is more or less to declare war on illusory energy.
Consequently, whenever a person tries to escape the clutches of the illusory
energy, she tries to defeat the practitioner by various allurements. A
conditioned soul is already allured by the modes of material energy, and there
is every chance of being allured again, even while performing transcendental
disciplines. This is called yogat calita-manasah: deviation from the
transcendental path. Arjuna is inquisitive to know the results of deviation from
the path of self-realization.

TEXT 38

-mRi i
<J|: tIV ii^ n

kaccin nobhaya-vibhrastas
chinnabhram iva nasyati
apratistho maha-baho

vimudho brahmanah pathi

kaccit —whether; na —not; ubhaya —both; vibhrastah —deviated from;
chinna —fallen; abhram —cloud; iva —likened; nasyati —perishes; apratisthah
—without any position; maha-baho —O mighty-armed Krsna; vimudhah —
bewildered; brahmanah —of Transcendence; pathi —on the path.

TRANSLATION

O mighty-armed Krsna, does not such a man, being deviated from the
path of Transcendence, perish like a riven cloud, with no position in any
sphere?

PURPORT

There are two ways to progress. Those who are materialists have no interest
in Transcendence; therefore they are more interested in material advancement
by economic development, or in promotion to the higher planets by
appropriate work. When one takes to the path of Transcendence, one has to
cease all material activities and sacrifice all forms of so-called material
happiness. If the aspiring transcendentalist fails, then he apparently loses both
ways; in other words, he can enjoy neither material happiness nor spiritual
success. He has no position; he is like a riven cloud. A cloud in the sky
sometimes deviates from a small cloud and joins a big one. But if it cannot
join a big one, then it is blown away by the wind and becomes a nonentity in
the vast sky. The brahmanah pathi is the path of transcendental realization
through knowing oneself to be spiritual in essence, part and parcel of the
Supreme Lord who is manifested as Brahman, Paramatma and Bhagavan.
Lord Sri Krsna is the fullest manifestation of the Supreme Absolute Truth, and
therefore one who is surrendered to the Supreme Person is a successful
transcendentalist. To reach this goal of life through Brahman and Paramatma
realization takes many, many births: Bahiinam janmanam ante. Therefore the
supermost of transcendental realization is bhakti-yoga or Krsna consciousness,
the direct method.

TEXT 39

\\^\ II

etan me samsayam krsna
chettum arhasy asesatah
tvad-anyah samsayasyasya
chetta na by upapadyate

etat —this is; me —my; samsayam —doubt; krsna —O Krsna; chettum —to
dispel; arhasi —requested to do; asesatah —completely; tvat —Yourself; anyah
—without; samsayasya —of the doubt; asya —of this; chetta —remover; na
—never; hi —certainly; upapadyate —to be found.

TRANSLATION

This is my doubt O Krsna, and I ask You to dispel it completely. But for
Yourself, no one is to be found who can destroy this doubt.

PURPORT

Krsna is the perfect knower of past, present and future. In the beginning of
the Bhagavad-gTta, the Lord said that all living entities exist individually in
the past, that they exist now in the present, and that they continue to retain
individual identity in the future, even after liberation from the material
entanglement. So He has already cleared up the question of the future of the
individual living entity. Now, Arjuna wants to know of the future of the
unsuccessful transcendentalist. No one is equal to or above Krsna, and
certainly the so-called great sages and philosophers who are at the mercy of
material nature cannot equal Him. Therefore the verdict of Krsna is the final
and complete answer to all doubts because He knows past, present and future
perfectly—but no one knows Him. Krsna and Krsna conscious devotees alone
can know what is what.

TEXT 40
I

.rf^^iui^r^^rd cTTcPI^rd ll*o ||

srT bhagavan uvaca
partha naiveha namutra
vinasas tasya vidyate
na hi kalyana-krt kascid
durgadm tata gacchad

srT bhagavan uvaca —the Supreme Personality of Godhead said; partha —O
son of Prtha; na eva —never is it so; iha —in this material world; na —never;
amutra —in the next life; vinasah —destruction; tasya —his; vidyate —exists;

na —never; hi —certainly; kalyana-krt —one who is engaged in auspicious
activities; kascit —anyone; durgatim —degradation; tata —thereafter; gacchati
—going.

TRANSLATION

The Blessed Lord said: Son of Prtha, a transcendentalist engaged in
auspicious activities does not meet with destruction either in this world or
in the spiritual world; one who does good, My friend, is never overcome
by evil.

PURPORT

In the SrTmad-Bhagavatam (1.5.17) Sri Narada Muni instructs Vyasadeva as
follows:

tyaktva sva-dharmarh caranambujarh barer
bhajarm apakko 'tha patet tato yadi
yatra kva vabhadram abhud amusya kirn
ko vartha apto 'bhajatam sva-dharmatah

"If someone gives up all material prospects and takes complete shelter of the
Supreme Personality of Godhead, there is no loss or degradation in any way.
On the other hand a nondevotee may fully engage in his occupational duties
and yet not gain anything." For material prospects, there are many activities
both scriptural and customary. A transcendentalist is supposed to give up all
material activities for the sake of spiritual advancement in life, Krsna
consciousness. One may argue that by Krsna consciousness one may attain the
highest perfection if it is completed, but if one does not attainsuch a
perfectional stage, then he loses both materially and spiritually. It is enjoined
in the scriptures that one has to suffer the reaction of not executing prescribed
duties; therefore one who fails to discharge transcendental activities properly
becomes subjected to these reactions. The Bhagavatam assures the
unsuccessful transcendentalist that there need be no worries. Even though he
may be subjected to the reaction of not perfectly executing prescribed duties,
he is still not a loser, because auspicious Krsna consciousness is never
forgotten, and one so engaged will continue to be so even if he is lowborn in

the next life. On the other hand, one who simply follows strictly the prescribed
duties need not necessarily attain auspicious results if he is lacking in Krsna
consciousness.

The purport may be understood as follows: humanity may be divided into
two sections, namely, the regulated and the nonregulated. Those who are
engaged simply in bestial sense gratifications without knowledge of their next
life or spiritual salvation belong to the nonregulated section. And those who
follow the principles of prescribed duties in the scriptures are classified
amongst the regulated section. The nonregulated section, both civilized and
noncivilized, educated and noneducated, strong and weak, are full of animal
propensities. Their activities are never auspicious because, enjoying the
animal propensities of eating, sleeping, defending and mating, they
perpetually remain in material existence, which is always miserable. On the
other hand, those who are regulated by scriptural injunctions and thus
gradually rise to Krsna consciousness certainly progress in life.

Those who are then following the path of auspiciousness can be divided
into three sections, namely, 1) the followers of scriptural rules and regulations
who are enjoying material prosperity, 2) those who are trying to find out the
ultimate liberation from material existence, and 3) those who are devotees in
Krsna consciousness. Those who are following the rules and regulations of the
scriptures for material happiness may be further divided into two classes:
those who are fruitive workers and those who desire no fruit for sense
gratification. Those who are after fruitive results for sense gratification may
be elevated to a higher standard of life-even to the higher planets; but still,
because they are not free from material existence, they are not following the
truly auspicious path. The only auspicious activities are those which lead one
to liberation. Any activity which is not aimed at ultimate self—realization or
liberation from the material bodily concept of life is not at all auspicious.
Activity in Krsna consciousness is the only auspicious activity, and anyone
who voluntarily accepts all bodily discomforts for the sake of making progress
on the path of Krsna consciousness can be called a perfect transcendentalist
under severe austerity. And because the eightfold yoga system is directed
toward the ultimate realization of Krsna consciousness, such practice is also
auspicious, and no one who is trying his best in this matter need fear
degradation.

TEXT 41

Tgrq I 3 113 ^ dl:^R T: I
31^*11 *$*iai 11*$ ||

prapya punya-krtam lokan
usitva sasvatih samah
sucTnarh srimatam gehe
yoga-bhrasto 'bhijayate

prapya —after achieving; punya-krtam —of those who performed pious
activities; lokan —planets; usitva —after dwelling; sasvatih —many; samah —
years; Surinam —of the pious; srimatam —of the prosperous; gehe —in the
house of; yoga-bhrastah —one who is fallen from the path of self-realization;
abhijayate —takes his birth.

TRANSLATION

The unsuccessful yogi, after many, many years of enjoyment on the
planets of the pious living entities, is born into a family of righteous
people, or into a family of rich aristocracy.

PURPORT

The unsuccessful yogis are divided into two classes: one is fallen after very
little progress, and one is fallen after long practice of yoga. The yogi who falls
after a short period of practice goes to the higher planets where pious living
entities are allowed to enter. After prolonged life there, he is sent back again
to this planet, to take birth in the family of a righteous brahmana vaisnava or
of aristocratic merchants.

The real purpose of yoga practice is to achieve the highest perfection of
Krsna consciousness. But those who do not persevere to such an extent and
fail due to material allurements are allowed, by the grace of the Lord, to make
full utilization of their material propensities. And after that, they are given
opportunities to live prosperous lives in righteous or aristocratic families.
Those who are born in such families may take advantage of the facilities and
try to elevate themselves to full Krsna consciousness.

TEXT 42

3RT3T41HhI^«I I

T^Vl^Tt HI* ^<£*1^ 11*^ II

athava yoginam eva
kule bhavati dhTmatam
etaddhi durlabhataram
loke janma yad Tdrsam

athava —or; yoginam —of learned transcendentalists; eva —certainly; kule —
in the family of; bhavati —takes birth; dhTmatam —of those who are endowed
with great wisdom; etat —this; hi —certainly; durlabhataram —very rare; loke
—in this world; janma —birth; yat —that which; Tdrsam —like this.

TRANSLATION

Or he takes his birth in a family of transcendentalists who are surely
great in wisdom. Verily, such a birth is rare in this world.

PURPORT

Birth in a family of yogTs or transcendentalists—those with great wisdom
—is praised herein because the child born in such a family receives spiritual
impetus from the very beginning of his life. It is especially the case in the
acarya or gosvamT families. Such families are very learned and devoted by
tradition and training, and thus they become spiritual masters. In India there
are many such acarya families, but they have now degenerated due to
insufficient education and training. By the grace of the Lord, there are still
families that foster transcendentalists generation after generation. It is
certainly very fortunate to take birth in such families. Fortunately, both our
spiritual master, Om Visnupada Sri Srlmad Bhaktisiddhanta Sarasvatl
GosvamT Maharaja, and our humble self, had the opportunity to take birth in
such families, by the grace of the Lord, and both of us were trained in the
devotional service of the Lord from the very beginning of our lives. Later on
we met by the order of the transcendental system.

TEXT 43

^WTrRfT^r: 11*3 II

tatra tam buddhi-samyogam
labhate paurva-dehikam
yatate ca tato bhuyah

samsiddhau kuru-nandana

tatra —thereupon; tam —that; buddhi-samyogam —revival of such
consciousness; labhate —regains; paurva —previous; dehikam —bodily
consciousness; yatate —endeavors; ca —also; tatah —thereafter; bhuyah
—again; samsiddhau —for perfection; kuru-nandana —O son of Kuru.

TRANSLATION

On taking such a birth, he again revives the divine consciousness of his
previous life, and he tries to make further progress in order to achieve
complete success, O son of Kuru.

PURPORT

King Bharata, who took his third birth in the family of a good brahmana, is
an example of good birth for the revival of previous transcendental
consciousness. King Bharata was the Emperor of the world, and since his time
this planet is known among the demigods as Bharatavarsa. Formerly it was
known as Ilavartavarsa. The Emperor, at an early age, retired for spiritual
perfection but failed to achieve success. In his next life he took birth in the
family of a good brahmana and was known as Jadabharata because he always
remained secluded and did not talk to anyone. And later on, he was discovered
as the greatest transcendentalist by King Rahugana. From his life it is
understood that transcendental endeavors, or the practice of yoga, never go in
vain. By the grace of the Lord the transcendentalist gets repeated opportunities
for complete perfection in Krsna consciousness.

TEXT 44

F^I^Tm ^J|’M>l«4^lfd4^ II** II

purvabhyasena tenaiva
hriyate hy avaso 'pi sah
jijhasur api yogasya

sabda-brahmativartate

purva —previous; abhyasena —practice; tena —by the influence of that; eva
—certainly; hriyate —is attracted; hi —surely; avasah —helpless; api —also;
sah —he; jijhasuh —willing to know; api —so; yogasya —of yoga; sabda-
brahma — ritualistic principles of scripture; advartate —transcends.

TRANSLATION

By virtue of the divine consciousness of his previous life, he
automatically becomes attracted to the yogic principles—even without
seeking them. Such an inquisitive transcendentalist, striving for yoga,
stands always above the ritualistic principles of the scriptures.

PURPORT

Advanced yogis are not very much attracted to the rituals of the scriptures,
but they automatically become attracted to the yoga principles, which can
elevate them to complete Krsna consciousness, the highest yoga perfection. In
the Srimad-Bhagavatam (3.33.8), such disregard of Vedic rituals by the
advanced transcendentalists is explained as follows:

aho bata svapaco 'to garTyan

yajjihvagre vartate nama tubhyam
tepus tapas tejuhuvuh sasnur dry a
brahmanucur nama grnanti ye te.

"O my Lord! Persons who chant the holy names of Your Lordship are far, far
advanced in spiritual life, even if born in families of dog-eaters. Such chanters

have undoubtedly performed all kinds of austerities and sacrifices, bathed in
all sacred places, and finished all scriptural studies."

The famous example of this was presented by Lord Caitanya, who accepted
Thakur Haridasa as one of His most important disciples. Although Thakur
Haridasa happened to take his birth in a Moslem family, he was elevated to the
post of namacarya by Lord Caitanya due to his rigidly attended principle of
chanting three hundred thousand holy names of the Lord daily: Hare Krsna,
Hare Krsna, Krsna Krsna, Hare Hare/ Hare Rama, Hare Rama, Rama Rama,
Hare Hare. And because he chanted the holy name of the Lord constantly, it is
understood that in his previous life he must have passed through all the
ritualistic methods of the Vedas, known as sabda-brahman. Unless, therefore,
one is purified, one cannot take to the principle of Krsna consciousness nor
become engaged in chanting the holy name of the Lord, Hare Krsna.

TEXT 45

HiM HI <J d H H ^ JH M : I

IK* II

prayatnad yatamanas tu
yogi samsuddha-kilbisah
aneka-janma-samsiddhas
tato yati param gatim

prayatnat —by rigid practice; yatamanah —one who endeavors; tu —but;
yogi —such a transcendentalist; sarhsuddha —washed off; kilbisah —all kinds
of sins; aneka —many, many; janma —births; samsiddhah —so achieved
perfection; tatah —thereafter; yati —attains; param —highest; gatim —
destination.

TRANSLATION

But when the yog! engages himself with sincere endeavor in making
further progress, being washed of all contaminations, then ultimately,
after many, many births of practice, he attains the supreme goal.

PURPORT

A person born in a particularly righteous, aristocratic or sacred family
becomes conscious of his favorable condition for executing yoga practice.
With determination, therefore, he begins his unfinished task, and thus he
completely cleanses himself of all material contaminations. When he is finally
free from all contaminations, he attains the supreme perfection—Krsna
consciousness. Krsna consciousness is the perfect stage of being freed of all
contaminations. This is confirmed in the Bhagavad-gTta:

yesam tvanta-gatam paparh jananam punya-karmanam
te dvandva-moha-nirmukta bhajante mam drdha-vratah

"After many, many births of executing pious activities, when one is
completely freed from all contaminations, and from all illusory dualities, one
then becomes engaged in the transcendental loving service of the Lord."

TEXT 46

d H 1 Ih JTTfTsfW: I

tapasvibhyo 'dhiko yogi
jhanibhyo 'pi mato 'dhikah
karmibhyas cadhiko yogi
tasmad yogi bhavarjuna

tapasvibhyah —than the ascetic; adhikah —greater; yogi —the yogi ;
jhanibhyah —than the wise; api —also; matah —considered; adhikah —greater
than; karmibhyah —than the fruitive worker; ca —also; adhikah —greater than;
yogi —the yogi; tasmat —therefore; yogi —a transcendentalist; bhava —just
become; arjuna —O Arjuna.

TRANSLATION

A yogi is greater than the ascetic, greater than the empiricist and

greater than the fruitive worker. Therefore, O Arjuna, in all
circumstances, be a yogi.

PURPORT

When we speak of yoga we refer to linking up our consciousness with the
Supreme Absolute Truth. Such a process is named differently by various
practitioners in terms of the particular method adopted. When the linking up
process is predominantly in fruitive activities, it is called karma-yoga, when it
is predominantly empirical, it is called jhana-yoga, and when it is
predominantly in a devotional relationship with the Supreme Lord, it is called
bhakd-yoga. Bhakd-yoga or Krsna consciousness is the ultimate perfection of
all yogas, as will be explained in the next verse. The Lord has confirmed
herein the superiority of yoga, but He has not mentioned that it is better than
bhakd-yoga. Bhakd-yoga is full spiritual knowledge, and as such, nothing can
excel it. Asceticism without self-knowledge is imperfect. Empiric knowledge
without surrender to the Supreme Lord is also imperfect. And fruitive work
without Krsna consciousness is a waste of time. Therefore, the most highly
praised form of yoga performance mentioned here is bhakd-yoga, and this is
still more clearly explained in the next verse.

TEXT 47

H^HI-tRI<?HHI I

^IK&MIH^ Hd: IKV9 II

yoginam api sarvesam
mad-gatenantaratmana
sraddhavan bhajate yo mam
sa me yuktatamo matah

yoginam —of all yogis; api —also; sarvesam —all types of; mat-gatena —
abiding in Me; antah-atmana —always thinking of Me within; sraddhavan —in
full faith; bhajate —renders transcendental loving service; yah —one who;
mam —Me (the Supreme Lord); sah —he; me —Mine; yuktatamah —the greatest
yogi; matah —is considered.

TRANSLATION

And of all yogis, he who always abides in Me with great faith,
worshiping Me in transcendental loving service, is most intimately united
with Me in yoga and is the highest of all.

PURPORT

The word bhajete is significant here. Bhajete has its root in the verb bhaj,
which is used when there is need of service. The English word "worship"
cannot be used in the same sense as bhaja. Worship means to adore, or to
show respect and honor to the worthy one. But service with love and faith is
especially meant for the Supreme Personality of Godhead. One can avoid
worshiping a respectable man or a demigod and may be called discourteous,
but one cannot avoid serving the Supreme Lord without being thoroughly
condemned. Every living entity is part and parcel of the Supreme Personality
of Godhead, and thus every living entity is intended to serve the Supreme
Lord by his own constitution. Failing to do this, he falls down. The
Bhagavatam confirms this as follows:

ya esam purusam saksad atma-prabhavam Tsvaram
na bhajanty avajananti sthanad bhrasta patanty adhah.

"Anyone who does not render service and neglects his duty unto the Primeval
Lord, who is the source of all living entities, will certainly fall down from his
constitutional position."

In this verse also the word bhajanti is used. Therefore, bhajanti is
applicable to the Supreme Lord only, whereas the word "worship" can be
applied to demigods or to any other common living entity. The word
avajananti, used in this verse of Srimad-Bhagavatam, is also found in the
Bhagavad-gTta: avajananti mam mudhah: "Only the fools and rascals deride
the Supreme Personality of Godhead Lord Krsna." Such fools take it upon
themselves to write commentaries on the Bhagavad-gTta without an attitude of
service to the Lord. Consequently they cannot properly distinguish between
the word bhajanti and the word "worship."

The culmination of all kinds of yoga practices lies in bhakti-yoga. All other
yogas are but means to come to the point of bhakti in bhakti-yoga. Yoga
actually means bhakti-yoga; all other yogas are progressions toward the

destination of bhakti-yoga. From the beginning of karma-yoga to the end of
bhakti-yoga is a long way to self-realization. Karma-yoga, without fruitive
results, is the beginning of this path. When karma-yoga increases in
knowledge and renunciation, the stage is called jnana-yoga. When jnana-yoga
increases in meditation on the Supersoul by different physical processes, and
the mind is on Him, it is called astanga-yoga. And, when one surpasses the
astanga-yoga and comes to the point of the Supreme Personality of Godhead
Krsna, it is called bhakti-yoga, the culmination. Factually, bhakti-yoga is the
ultimate goal, but to analyze bhakti-yoga minutely one has to understand these
other yogas. The yogi who is progressive is therefore on the true path of
eternal good fortune. One who sticks to a particular point and does not make
further progress is called by that particular name: karma-yogi, jhana-yogT or
dhyana-yogT, raja-yogi, hatha-yogi, etc. If one is fortunate enough to come to
the point of bhakti-yoga, it is to be understood that he has surpassed all the
other yogas. Therefore, to become Krsna conscious is the highest stage of
yoga, just as, when we speak of Himalayan, we refer to the world's highest
mountains, of which the highest peak, Mount Everest, is considered to be the
culmination.

It is by great fortune that one comes to Krsna consciousness on the path of
bhakti-yoga to become well situated according to the Vedic direction. The
ideal yogi concentrates his attention on Krsna, who is called Syamasundara,
who is as beautifully colored as a cloud, whose lotus-like face is as effulgent
as the sun, whose dress is brilliant with jewels and whose body is flower
garlanded. Illuminating all sides is His gorgeous luster, which is called the
brahmajyoti. He incarnates in different forms such as Rama, Nrsimha, Varaha
and Krsna, the Supreme Personality of Godhead, and He descends like a
human being, as the son of Mother Yasoda, and He is known as Krsna,
Govinda and Vasudeva. He is the perfect child, husband, friend and master,
and He is full with all opulences and transcendental qualities. If one remains
fully conscious of these features of the Lord, he is called the highest yogi.

This stage of highest perfection in yoga can be attained only by bhakti-
yoga, as is confirmed in all Vedic literature:

yasya deve para bhaktir yatha deve tatha gurau.

tasyaite kathita hy arthah prakasante mahatmanah.

"Only unto those great souls who have implicit faith in both the Lord and
the spiritual master are all the imports of Vedic knowledge automatically

revealed."

Bhaktir asya bhajanarh tadihamutropadhi nairasyenamusmin manah
kalpanam; etad eva naiskarmyam. "Bhakti means devotional service to the
Lord which is free from desire for material profit, either in this life or in the
next. Devoid of such inclinations, one should fully absorb the mind in the
Supreme. That is the purpose of naiskarmya ."

These are some of the means for performance of bhakti or Krsna
consciousness, the highest perfectional stage of the yoga system.

Thus end the Bhaktivedanta Purports to the Sixth Chapter of the Srlmad-
Bhagavad-glta in the matter of Sankhya-yoga Brahma-vidya.

CHAPTER SEVEN

Knowledge of the Absolute

TEXT 1

jTWFRtTW: TP^^fm |

*\m\M m*{i JTr^rr^ii^MRi rr^f \\\ n

srT bhagavan uvaca
mayy asakta-manah partha
yogam yunjan mad-asrayah
asamsayam samagrarh mam

yatha jnasyasi tac chrnu

srT bhagavan uvaca —the Supreme Lord said; mayi —unto Me; asakta-
manah —mind attached; partha —O son of Prtha; yogam —self-realization;
yuhjan — so practicing; mat-asrayah —in consciousness of Me (Krsna
consciousness); asamsayam —without doubt; samagram —completely; mam —
unto Me; yatha —as much as; jnasyasi —you can know; tat —that; srnu —try
to hear.

TRANSLATION

Now hear, O son of Prtha [Arjuna], how by practicing yoga in full
consciousness of Me, with mind attached to Me, you can know Me in full,
free from doubt.

PURPORT

In this Seventh Chapter of Bhagavad-gTta, the nature of Krsna
consciousness is fully described. Krsna is full in all opulences, and how He
manifests such opulences is described herein. Also, four kinds of fortunate
people who become attached to Krsna, and four kinds of unfortunate people
who never take to Krsna are described in this chapter.

In the first six chapters of Bhagavad-gTta, the living entity has been
described as nonmaterial spirit soul which is capable of elevating himself to
self-realization by different types of yogas. At the end of the Sixth Chapter, it
has been clearly stated that the steady concentration of the mind upon Krsna,
or in other words Krsna consciousness, is the highest form of all yoga. By
concentrating one's mind upon Krsna, one is able to know the Absolute Truth
completely, but not otherwise. Impersonal brahmajyoti or localized
Paramatma realization is not perfect knowledge of the Absolute Truth because
it is partial. Full and scientific knowledge is Krsna, and everything is revealed
to the person in Krsna consciousness. In complete Krsna consciousness one
knows that Krsna is ultimate knowledge beyond any doubts. Different types of
yoga are only steppingstones on the path of Krsna consciousness. One who
takes directly to Krsna consciousness automatically knows about brahmajyoti
and Paramatma in full. By practice of Krsna consciousness yoga, one can
know everything in full—namely the Absolute Truth, the living entities, the

material nature, and their manifestations with paraphernalia.

One should therefore begin yoga practice as directed in the last verse of the
Sixth Chapter. Concentration of the mind upon Krsna the Supreme is made
possible by prescribed devotional service in nine different forms, of which
sravanam is the first and most important. The Lord therefore says to Arjuna,
"tat srnu," or "Hear from Me." No one can be a greater authority than Krsna,
and therefore by hearing from Him one receives the greatest opportunity for
progress in Krsna consciousness. One has therefore to learn from Krsna
directly or from a pure devotee of Krsna—and not from a nondevotee upstart,
puffed up with academic education.

In the Srimad-Bhagavatam this process of understanding Krsna, the
Supreme Personality of Godhead, the Absolute Truth, is described in the
Second Chapter of the First Canto as follows:

srnvatam sva-katham krsnah punya-sravana-kirtanah
hrdyantahstho hy abhadrani vidbunoti suhrt satam.

nasta-prayesv abhadresu nityarh bhagavata-sevaya
bhagavaty uttama-sloke bhaktir bhavati naisthikT.

tada rajas-tamo-bhavah kama-lobhadayas ca ye
ceta etair anaviddham sthitam sattve prasTdati.

evam prasanna-manaso bhagavad-bhakd-yogatah
bhagavat-tattva-vijnanam mukta-saiigasya jayate.

bhidyate hrdaya-granthis chidyante sarva-samsayah
ksfyante casya karmani drsta evatmamsvare.

"To hear about Krsna from Vedic literatures, or to hear from Him directly
through the Bhagavad-gTta, is itself righteous activity. And for one who hears
about Krsna, Lord Krsna, who is dwelling in everyone's heart, acts as a best-
wishing friend and purifies the devotee who constantly engages in hearing of
Him. In this way, a devotee naturally develops his dormant transcendental
knowledge. As he hears more about Krsna from the Bhagavatam and from the
devotees, he becomes fixed in the devotional service of the Lord. By
development of devotional service one becomes freed from the modes of
passion and ignorance, and thus material lusts and avarice are diminished.
When these impurities are wiped away, the candidate remains steady in his

position of pure goodness, becomes enlivened by devotional service and
understands the science of God perfectly. Thus bhakti-yoga severs the hard
knot of material affection and enables one to come at once to the stage of
'asamsayam samagram,' understanding of the Supreme Absolute Truth
Personality of Godhead." (Bhag. 1.2.17-21)

Therefore only by hearing from Krsna or from His devotee in Krsna
consciousness can one understand the science of Krsna.

TEXT 2

^Ml IR II

jhanarh te 'ham sa-vijhanam
idam vaksyamy asesatah
yaj jnatva neha bhuyo 'nyaj
jnatavyam avasisyate

jhanam —phenomenal knowledge; te —unto you; aham —I; sa —with;
vijhanam —noumenal knowledge; idam —this; vaksyami —shall explain;
asesatah —in full; yat —which; jnatva —knowing; na —not; iha —in this
world; bhuyah —further; anyat —anything more; jnatavyam —knowable;
avasisyate — remains to be known.

TRANSLATION

I shall now declare unto you in full this knowledge both phenomenal
and noumenal, by knowing which there shall remain nothing further to
be known.

PURPORT

Complete knowledge includes knowledge of the phenomenal world and the
spirit behind it. The source of both of them is transcendental knowledge. The
Lord wants to explain the above-mentioned system of knowledge because
Arjuna is Krsna's confidential devotee and friend. In the beginning of the

Fourth Chapter this explanation was given by the Lord, and it is again
confirmed here: complete knowledge can be achieved only by the devotee of
the Lord directly from the Lord in disciplic succession. Therefore one should
be intelligent enough to know the source of all knowledge, who is the cause of
all causes and the only object for meditation in all types of yoga practices.
When the cause of all causes becomes known, then everything knowable
becomes known, and nothing remains unknown. The Vedas say, "yasmin
vijnate sarvam eva vijnatam bhavanti."

TEXT 3

«hpH<Jdld I

^ddHft RKHi +PN"Hi %1% dcrdd : 113 II

manusyanam sahasresu
kascidyatati siddhaye
yatatam api siddhanam

kascin mam vetti tattvatah

Plate 13. The demigods, being satisfied by die performance of sacrifice, supply all needs
to man.

Plate 14. The living entity is covered by different degress of lust.

Plate 16. The Lord descends whenever there is a decline in religious principles.

Plate 17. "In order to deliver the pious and to annihilate the miscreants..."

Plate 18. ”As they surrender to Me, I reward them accordingly."

Plate 19. He who applies himself well to one of these paths achieves the results of both.

Plate 20. The humble sage sees with equal vision.

Plate 21. "One should meditate on Me within the heart and make Me the ultimate goal of life."

Plc&e 22. One should engage oneself in the practice of yoga with undeviating
determinationand faith.

Plrte 23. 'The mind is restless, turbulent, obstinate and very strong, O Krsna."

Plate 24. ”0f ^\\ yogis, he who abides in Me with great faith is the highest of all."

Plc&e 25. Kr$na material and spiritual energies.

Plate 26. Four kinds of pious men surrender to Kr?na, and four kinds of impious men do not.

Plate 2& ’’fools deride Me when I descend in the human form."

manusyanam —of men; sahasresu —out of many thousands; kascit
—someone; yatati —endeavors; siddhaye —for perfection; yatatam —of those
so endeavoring; api —indeed; siddhanam —of those who have achieved
perfection; kascit —someone; mam —Me; vetd —does know; tattvatah —in fact.

TRANSLATION

Out of many thousands among men, one may endeavor for perfection,
and of those who have achieved perfection, hardly one knows Me in truth.

PURPORT

There are various grades of men, and out of many thousands one may be
sufficiently interested in transcendental realization to try to know what is the
self, what is the body, and what is the Absolute Truth. Generally mankind is
simply engaged in the animal propensities, namely eating, sleeping, defending
and mating, and hardly anyone is interested in transcendental knowledge. The
first six chapters of the Gita are meant for those who are interested in
transcendental knowledge, in understanding the self, the Superself and the
process of realization by jhana-yoga, dhyana-yoga, and discrimination of the
self from matter. However, Krsna can only be known by persons who are in
Krsna consciousness. Other transcendentalists may achieve impersonal
Brahman realization, for this is easier than understanding Krsna. Krsna is the
Supreme Person, but at the same time He is beyond the knowledge of
Brahman and Paramatma. The yogis and jnanis are confused in their attempts
to understand Krsna, although the greatest of the impersonalists, Srlpada
Sankaracarya, has admitted in his Gita commentary that Krsna is the Supreme
Personality of Godhead. But his followers do not accept Krsna as such, for it
is very difficult to know Krsna, even though one has transcendental realization
of impersonal Brahman.

Krsna is the Supreme Personality of Godhead, the cause of all causes, the
primeval Lord Govinda. Isvarah paramah krsnah sac-cid-ananda-vigrahah
anadir adir govindah sarva-karana-karanam. It is very difficult for the
nondevotees to know Him. Although nondevotees declare that the path of
bhakti or devotional service is very easy, they cannot practice it. If the path of
bhakti is so easy, as the nondevotee class of men proclaim, then why do they

take up the difficult path? Actually the path of bhakti is not easy. The so-
called path of bhakti practiced by unauthorized persons without knowledge of
bhakti may be easy, but when it is practiced factually according to the rules
and regulations, the speculative scholars and philosophers fall away from the
path. Srlla Rupa GosvamI writes in his Bhakti-rasamrta-sindhu:

sruti-smrti-puranadi-pahcaratra-vidhirh vina
aikantikT barer bhaktir utpatayaiva kalpate.

"Devotional service of the Lord that ignores the authorized Vedic literatures
like the Upanisads, Puranas, Narada-pahcaratra, etc., is simply an
unnecessary disturbance in society."

It is not possible for the Brahman realized impersonalist or the Paramatma
realized yogi to understand Krsna the Supreme Personality of Godhead as the
son of mother Yasoda or the charioteer of Arjuna. Even the great demigods are
sometimes confused about Krsna: "muhyanti yat siirayah" "mam tu veda na
kascana" "No one knows Me as I am," the Lord says. And if one does know
Him, then " sa mahatma sudurlabhah." "Such a great soul is very rare."
Therefore unless one practices devotional service to the Lord, he cannot know
Krsna as He is (tattvatah), even though one is a great scholar or philosopher.
Only the pure devotees can know something of the inconceivable
transcendental qualities in Krsna, in the cause of all causes, in His
omnipotence and opulence, and in His wealth, fame, strength, beauty,
knowledge and renunciation, because Krsna is benevolently inclined to His
devotees. He is the last word in Brahman realization, and the devotees alone
can realize Him as He is. Therefore it is said:

atah srT-krsna-namadi na bhaved grahyam indriyaih
sevonmukhe hijihvadau svayam eva sphuraty adah

"No one can understand Krsna as He is by the blunt material senses. But He
reveals Himself to the devotees, being pleased with them for their
transcendental loving service unto Him." (Padma Pur ana)

TEXT 4

T I
IK II

bhumir apo 'nalo vayuh

kham mano buddhir eva ca
ahahkara itiyam me

bhinna prakrtir astadha

bhumih —earth; apah —water; analah —fire; vayuh —air; kham —ether;
manah —mind; buddhih —intelligence; eva —certainly; ca —and; ahahkarah —
false ego; iti —thus; iyam —all these; me —My; bhinna —separated; prakrtih —
energies; astadha —total eight.

TRANSLATION

Earth, water, fire, air, ether, mind, intelligence and false ego—
altogether these eight comprise My separated material energies.

PURPORT

The science of God analyzes the constitutional position of God and His
diverse energies. Material nature is called prakrti, or the energy of the Lord in
His different purusa incarnations (expansions) as described in the Svatvata
Tantra:

visnos tu trini rupani purusakhyany atho viduh
ekantu mahatah srastr dvitfyam tv anda-samsthitam
trtiyarh sarvabhuta-stham tanijhatva vimucyate

"For material creation, Lord Krsna's plenary expansion assumes three Visnus.
The first one, Maha-Visnu, creates the total material energy, known as mahat-
tattva. The second, Garbhodakasayi Visnu, enters into all the universes to
create diversities in each of them. The third, Kslrodakasayl Visnu, is diffused
as the all-pervading Supersoul in all the universes and is known as
Paramatma, who is present even within the atoms. Anyone who knows these
three Visnus can be liberated from material entanglement."

This material world is a temporary manifestation of one of the energies of
the Lord. All the activities of the material world are directed by these three
Visnu expansions of Lord Krsna. These Purusas are called incarnations.
Generally one who does not know the science of God (Krsna) assumes that

this material world is for the enjoyment of the living entities and that the
living entities are the causes (Purusas), controllers and enjoyers of the
material energy. According to Bhagavad-gTta this atheistic conclusion is false.
In the verse under discussion it is stated that Krsna is the original cause of the
material manifestation. SrTmad-Bhagavatam also confirms this. The
ingredients of the material manifestation are separated energies of the Lord.
Even the brahmajyoti, which is the ultimate goal of the impersonalists, is a
spiritual energy manifested in the spiritual sky. There are no spiritual
diversities in brahmajyoti as there are in the Vaikunthalokas, and the
impersonalist accepts this brahmajyoti as the ultimate eternal goal. The
Paramatma manifestation is also a temporary all-pervasive aspect of the
Kslrodakasayl Visnu. The Paramatma manifestation is not eternal in the
spiritual world. Therefore the factual Absolute Truth is the Supreme
Personality of Godhead Krsna. He is the complete energetic person, and He
possesses different separated and internal energies.

In the material energy, the principal manifestations are eight, as above
mentioned. Out of these, the first five manifestations, namely earth, water,
fire, air and sky, are called the five gigantic creations or the gross creations,
within which the five sense objects are included. They are the manifestations
of physical sound, touch, form, taste and smell. Material science comprises
these ten items and nothing more. But the other three items, namely mind,
intelligence and false ego, are neglected by the materialists. Philosophers who
deal with mental activities are also not perfect in knowledge because they do
not know the ultimate source, Krsna. The false ego—"I am," and "It is mine,"
which constitute the basic principle of material existence-includes ten sense
organs for material activities. Intelligence refers to the total material creation,
called the mahat-tattva. Therefore from the eight separated energies of the
Lord are manifest the twenty-four elements of the material world, which are
the subject matter of sahkhya atheistic philosophy; they are originally
offshoots from Krsna's energies and are separated from Him, but atheistic
sahkhya philosophers with a poor fund of knowledge do not know Krsna as
the cause of all causes. The subject matter for discussion in the sahkhya
philosophy is only the manifestation of the external energy of Krsna, as it is
described in the Bhagavad-gTta.

TEXT 5

farfVirwi: I

^1^ II* II

apareyam itas tv anyarh
prakrtim viddhi me par dm
jiva-bhutam maha-baho
yayedam dharyate jagat

apara —inferior; iyam —this; itah —besides this; tu —but; anyam —another;
prakrtim —energy; viddhi —just try to understand; me —My; param —superior;
jiva-bhutam —the living entities; maha-baho —O mighty-armed one; yaya —by
whom; idam —this; dharyate —being utilized or exploited; jagat —the material
world.

TRANSLATION

Besides this inferior nature, O mighty-armed Arjuna, there is a
superior energy of Mine, which are all living entities who are struggling
with material nature and are sustaining the universe.

PURPORT

Here it is clearly mentioned that living entities belong to the superior nature
(or energy) of the Supreme Lord. The inferior energy is matter manifested in
different elements, namely earth, water, fire, air, ether, mind, intelligence and
false ego. Both forms of material nature, namely gross (earth, etc.) and subtle
(mind, etc.), are products of the inferior energy. The living entities, who are
exploiting these inferior energies for different purposes, are the superior
energy of the Supreme Lord, and it is due to this energy that the entire
material world functions. The cosmic manifestation has no power to act unless
it is moved by the superior energy, the living entity. Energies are always
controlled by the energetic, and therefore living entities are always controlled
by the Lord—they have no independent existence. They are never equally
powerful, as unintelligent men think. The distinction between the living
entities and the Lord is described in SrTmad-Bhagavatam as follows
( 10 . 87 . 30 ):

aparimita dhruvas tanubhrto yadi sarva-gatas

tarhim na sasyateti niyamo dhruva netaratha

ajani ca yanmayarh tad avimucya niyantr

bhavet samam anujanatam yad-amatam mata-dustataya

"O Supreme Eternal! If the embodied living entities were eternal and all-
pervading like You, then they would not be under Your control. But if the
living entities are accepted as minute energies of Your Lordship, then they are
at once subject to Your supreme control. Therefore real liberation entails
surrender by the living entities to Your control, and that surrender will make
them happy. In that constitutional position only can they be controllers.
Therefore, men with limited knowledge who advocate the monistic theory that
God and the living entities are equal in all respects are actually misleading
themselves and others."

The Supreme Lord Krsna is the only controller, and all living entities are
controlled by Him. These living entities are His superior energy because the
quality of their existence is one and the same with the Supreme, but they are
never equal to the Lord in quantity of power. While exploiting the gross and
subtle inferior energy (matter), the superior energy (the living entity) forgets
his real spiritual mind and intelligence. This forgetfulness is due to the
influence of matter upon the living entity. But when the living entity becomes
free from the influence of the illusory material energy, he attains the stage
called mukti, or liberation. The false ego, under the influence of material
illusion, thinks, "I am matter, and material acquisitions are mine." His actual
position is realized when he is liberated from all material ideas, including the
conception of his becoming one in all respects with God. Therefore one may
conclude that the Gita confirms the living entity to be only one of the multi¬
energies of Krsna; and when this energy is freed from material contamination,
it becomes fully Krsna conscious, or liberated.

TEXT 6

3T^$cM^ W: TTW: TWRrPTT 11^ II

etadyomni bhiitani
sarvanTty upadharaya
aham krtsnasya jagatah
prabhavah pralayas tatha

etat —these two natures; yonini —source of birth; bhutani —everything
created; sarvani —all; id —thus; upadharaya —know; aham —I; krtsnasya —
all-inclusive; jagatah —of the world; prabhavah —source of manifestation;
pralayah —annihilation; tatha —as well as.

TRANSLATION

Of all that is material and all that is spiritual in this world, know for
certain that I am both its origin and dissolution.

PURPORT

Everything that exists is a product of matter and spirit. Spirit is the basic
field of creation, and matter is created by spirit. Spirit is not created at a
certain stage of material development. Rather, this material world is
manifested only on the basis of spiritual energy. This material body is
developed because spirit is present within matter; a child grows gradually to
boyhood and then to manhood because of that superior energy, spirit soul,
being present. Similarly, the entire cosmic manifestation of the gigantic
universe is developed because of the presence of the Supersoul, Visnu.
Therefore spirit and matter, which combine together to manifest this gigantic
universal form, are originally two energies of the Lord, and consequently the
Lord is the original cause of everything. A fragmental part and parcel of the
Lord, namely, the living entity, may by manipulation of material energy
construct a skyscraper, factory or city, but he cannot create matter out of
nothing, and he certainly cannot construct a planet or a universe. The cause of
the universe is the Supersoul, Krsna, the supreme creator of all individual
souls and the original cause of all causes, as the Katha Upanisad confirms:
nityo nityanam cetanas cetananam.

TEXT 7

^TrT: Midi I

*1 Rm * i«ii IIV9 II

mattah paratararh nanyat

kihcid asti dhananjaya
mayi sarvam idarh protarh
sutre mani-gana iva

mattah —beyond Myself; parataram —superior; na —not; anyat —anything
else; kihcit —something; asti —there is; dhananjaya —O conquerer of wealth;
mayi —in Me; sarvam —all that be; idam —which we see; protam —strung;
sutre —on a thread; mani-ganah —pearls; iva —likened.

TRANSLATION

O conquerer of wealth [Arjuna], there is no Truth superior to Me.
Everything rests upon Me, as pearls are strung on a thread.

PURPORT

There is a common controversy over whether the Supreme Absolute Truth
is personal or impersonal. As far as Bhagavad-gTta is concerned, the Absolute
Truth is the Personality of Godhead Sri Krsna, and this is confirmed in every
step. In this verse, in particular, it is stressed that the Absolute Truth is a
person. That the Personality of Godhead is the Supreme Absolute Truth is also
the affirmation of the Brahma-samhita: Tsvarah paramah krsnah sac-cid-
ananda-vigrahah; that is, the Supreme Absolute Truth Personality of Godhead
is Lord Krsna, who is the primeval Lord, the reservoir of all pleasure,
Govinda, and the eternal form of complete bliss and knowledge. These
authorities leave no doubt that the Absolute Truth is the Supreme Person, the
cause of all causes. The impersonalist, however, argues on the strength of the
Vedic version given in the Svetasvatara Upanisad: tato yad uttarataram tad
arupam anamayam ya etad vidur amrtas te bhavanti athetare duhkham evapi
yanti. "In the material world Brahma, the primeval living entity within the
universe, is understood to be the supreme amongst the demigods, human
beings and lower animals. But beyond Brahma there is the Transcendence
who has no material form and is free from all material contaminations.
Anyone who can know Him also becomes transcendental, but those who do
not know Him suffer the miseries of the material world."

The impersonalist puts more stress on the word arupam. But this arupam is
not impersonal. It indicates the transcendental form of eternity, bliss and

knowledge as described in the Brahma-samhita quoted above. Other verses in
the Svetasvatara Upanisad substantiate this as follows:

vedaham etarh purusam mahantam aditya-varnam tamasah parastat
tarn eva vidvan amrta iha bhavati nanyah pantha vidyate ayanaya
yasmat pararh naparam asti kihcid yasmannanTyo na jyayo 'sti kihcit

"I know that Supreme Personality of Godhead who is transcendental to all
material conceptions of darkness. Only he who knows Him can transcend the
bonds of birth and death. There is no way for liberation other than this
knowledge of that Supreme Person.

"There is no truth superior to that Supreme Person because He is the
supermost. He is smaller than the smallest, and He is greater than the greatest.
He is situated as a silent tree, and He illumines the transcendental sky, and as a
tree spreads its roots, He spreads His extensive energies."

From these verses one concludes that the Supreme Absolute Truth is the
Supreme Personality of Godhead who is all-pervading by His multi- energies,
both material and spiritual.

TEXT 8

raso 'ham apsu kaunteya
prabhasmi sasi-suryayoh
pranavah sarva-vedesu

sabdah khe paurusam nrsu

rasah —taste; aham —I; apsu —in water; kaunteya —O son of KuntI; prabha
asmi —I am the light; sasi-suryayoh —in the sun and the moon; pranavah —the
three letters A.U.M.; sarva —in all; vedesu —in the Vedas; sab dah —sound
vibration; khe —in the ether; paurusam —ability; nrsu —in man.

TRANSLATION

O son of Kunti [Arjuna], I am the taste of water, the light of the sun

and the moon, the syllable om in the Vedic mantras; I am the sound in
ether and ability in man.

PURPORT

This verse explains how the Lord is all-pervasive by His diverse material
and spiritual energies. The Supreme Lord can be preliminarily perceived by
His different energies, and in this way He is realized impersonally. As the
demigod in the sun is a person and is perceived by his all-pervading energy,
the sunshine, similarly, the Lord, although in His eternal abode, is perceived
by His all-pervading, diffusive energies. The taste of water is the active
principle of water. No one likes to drink sea water because the pure taste of
water is mixed with salt. Attraction for water depends on the purity of the
taste, and this pure taste is one of the energies of the Lord. The impersonalist
perceives the presence of the Lord in water by its taste, and the personalist
also glorifies the Lord for His kindly supplying water to quench man's thirst.
That is the way of perceiving the Supreme. Practically speaking, there is no
conflict between personalism and impersonalism. One who knows God knows
that the impersonal conception and personal conception are simultaneously
present in everything and that there is no contradiction. Therefore Lord
Caitanya established His sublime doctrine: acintya-bheda and abheda-
tattvam -simultaneously one and different.

The light of the sun and the moon is also originally emanating from the
brahmajyoti, which is the impersonal effulgence of the Lord. Similarly
pranava or the omkara transcendental sound used in the beginning of every
Vedic hymn to address the Supreme Lord also emanates from Him. Because
the impersonalists are very much afraid of addressing the Supreme Lord Krsna
by His innumerable names, they prefer to vibrate the transcendental sound
omkara. But they do not realize that omkara is the sound representation of
Krsna. The jurisdiction of Krsna consciousness extends everywhere, and one
who knows Krsna consciousness is blessed. Those who do not know Krsna are
in illusion, and so knowledge of Krsna is liberation, and ignorance of Him is
bondage.

TEXT 9

Tjircft-TTTq-: |WW|- I

vjflcH dMfW^ \\\ II

punyo gandhah prthivyarh ca
tejas casmi vibhavasau
jivanam sarva-bhiitesu
tapas casmi tapasvisu

puny ah —original; gandhah —fragrance; prthivyam —in the earth; ca —also;
tejah —temperature; ca —also; asmi —I am; vibhavasau —in the fire; jivanam
—life; sarva —all; bhutesu —living entities; tapah —penance; ca —also; asmi —I
am; tapasvisu —in those who practice penance.

TRANSLATION

I am the original fragrance of the earth, and I am the heat in fire. I am
the life of all that lives, and I am the penances of all ascetics.

PURPORT

Punya means that which is not decomposed; punya is original. Everything
in the material world has a certain flavor or fragrance, as the flavor and
fragrance in a flower, or in the earth, in water, in fire, in air, etc. The
uncontaminated flavor, the original flavor, which permeates everything, is
Krsna. Similarly, everything has a particular original taste, and this taste can
be changed by the mixture of chemicals. So everything original has some
smell, some fragrance, and some taste. Vibhava means fire. Without fire we
cannot run factories, we cannot cook, etc., and that fire is Krsna. The heat in
the fire is Krsna. According to Vedic medicine, indigestion is due to a low
temperature in the belly. So even for digestion fire is needed. In Krsna
consciousness we become aware that earth, water, fire, air and every active
principle, all chemicals and all material elements are due to Krsna. The
duration of man's life is also due to Krsna. Therefore by the grace of Krsna,
man can prolong his life or diminish it. So Krsna consciousness is active in
every sphere.

TEXT 10

ffar*Tf rHIVTPf UHldHH. I

bijarh mam sarva-bhutanam
viddhi partha sanatanam
buddhir buddhimatam asmi
tejas tejasvinam aham

bijam —seed; mam —unto Me; sarva-bhutanam —of all living entities; viddhi
—try to understand; partha —O son of Prtha; sanatanam —original, eternal;
buddhih —intelligence; buddhimatam —of the intelligent; asmi —I am; tejah
—prowess; tejasvinam —of the powerful; aham —I am.

TRANSLATION

O son of Prtha, know that I am the original seed of all existences, the
intelligence of the intelligent, and the prowess of all powerful men.

PURPORT

BTjam means seed; Krsna is the seed of everything. In contact with material
nature, the seed fructifies into various living entities, movable and inert. Birds,
beasts, men and many other living creatures are moving living entities; trees
and plants, however, are inert-they cannot move, but only stand. Every entity
is contained within the scope of 8,400,000 species of life; some of them are
moving and some of them are inert. In all cases, however, the seed of their life
is Krsna. As stated in Vedic literature, Brahman, or the Supreme Absolute
Truth, is that from which everything is emanating. Krsna is Parabrahman, the
Supreme Spirit. Brahman is impersonal and Parabrahman is personal.
Impersonal Brahman is situated in the personal aspect-that is stated in
Bhagavad-gTta. Therefore, originally, Krsna is the source of everything. He is
the root. As the root of a tree maintains the whole tree, Krsna, being the
original root of all things, maintains everything in this material manifestation.

This is also confirmed in the Vedic literature. Yato va imani bhutani jayante.
"The Supreme Absolute Truth is that from which everything is born." He is
the prime eternal among all eternals. He is the supreme living entity of all
living entities, and He alone is maintaining all life. Krsna also says that He is
the root of all intelligence. Unless a person is intelligent he cannot understand
the Supreme Personality of Godhead, Krsna.

TEXT 11

<?<£) 'SfcR ll?? II

balam balavatam caharh
kama-raga-vivarj itam
dharmaviruddho bhutesu
kamo 'smi bharatarsabha

balam —strength; balavatam —of the strong; ca —and; aham —I am; kama —
passion; raga —attachment; vivarjitam —devoid of; dharma-aviruddha —not
against the religious principles; bhiitesu —in all beings; kamah —sex-life; asmi
—I am; bharatarsabha —O lord of the Bharatas.

TRANSLATION

I am the strength of the strong, devoid of passion and desire. I am sex
life which is not contrary to religious principles, O Lord of the Bharatas
[Arjuna].

PURPORT

The strong man's strength should be applied to protect the weak, not for
personal aggression. Similarly, sex life, according to religious principles
(dharma), should be for the propagation of children, not otherwise. The
responsibility of parents is then to make their offspring Krsna conscious.

TEXT 12

^d^jTccdJ>l M\4\ ^ I

W^fd d I ^ c^T ^||^ II

ye caiva sattvika bhava
rajasas tamasas ca ye
matta eveti tan viddhi
na tv aharh tesu te mayi

ye —all those; ca —and; eva —certainly; sattvikah —in goodness; bhavah —
states of being; rajasah —mode of passion; tamasah —mode of ignorance; ca
—also; ye—although; mattah —from Me; eva —certainly; iti —thus; tan —
those; viddhi —try to know; na —not; tu —but; aham —I; tesu —in those; te —
they; mayi —unto Me.

TRANSLATION

All states of being-be they of goodness, passion or ignorance—are
manifested by My energy. I am, in one sense, everything—but I am
independent. I am not under the modes of this material nature.

PURPORT

All material activities in the world are being conducted under the three
modes of material nature. Although these material modes of nature are
emanations from the Supreme Lord, Krsna, He is not subject to them. For
instance, under the state laws one may be punished, but the king, the
lawmaker, is not subject to that law. Similarly, all the modes of material nature
—goodness, passion and ignorance—are emanations from the Supreme Lord
Krsna, but Krsna is not subject to material nature. Therefore He is nirguna,
which means that these gunas, or modes, although issuing from Him, do not
affect Him. That is one of the special characteristics of Bhagavan, or the
Supreme Personality of Godhead.

TEXT 13

vjHid I

41 r^d HI Ph^ MI Id JTT^T: WT^T^ ||?3 ||

tribhir gunamayair bhavair
ebhih sarvam idam jagat
mohitam nabhijanati

mam ebhyah param avyayam

tribhih —three; gunamayaih —by the three gunas; bhavaih —state of being;
ebhih —all this; sarvam —the whole world; idam —in this world; jagat —
universe; mohitam —deluded; na abhijanati —do not know; mam —unto Me;
ebhyah —above these; param —the Supreme; avyayam —inexhaustible.

TRANSLATION

Deluded by the three modes [goodness, passion and ignorance], the
whole world does not know Me who am above the modes and
inexhaustible.

PURPORT

The whole world is enchanted by three modes of material nature. Those
who are bewildered by these three modes cannot understand that
transcendental to this material nature is the Supreme Lord, Krsna. In this
material world everyone is under the influence of these three gunas and is thus
bewildered.

By nature living entities have particular types of body and particular types
of psychic and biological activities accordingly. There are four classes of men
functioning in the three material modes of nature. Those who are purely in the
mode of goodness are called brahmanas. Those who are purely in the mode of
passion are called ksatriyas. Those who are in the modes of both passion and
ignorance are called vaisyas. Those who are completely in ignorance are
called siidras. And those who are less than that are animals or animal life.
However, these designations are not permanent. I may either be a brahmana,
ksatriya, vaisya or whatever-in any case, this life is temporary. But although
life is temporary and we do not know what we are going to be in the next life,
still, by the spell of this illusory energy, we consider ourselves in the light of
this bodily conception of life, and we thus think that we are American, Indian,

Russian or brahmana, Hindu, Muslim, etc. And if we become entangled with
the modes of material nature, then we forget the Supreme Personality of
Godhead who is behind all these modes. So Lord Krsna says that men,
deluded by these three modes of nature, do not understand that behind the
material background is the Supreme Godhead.

There are many different kinds of living entities-human beings, demigods,
animals, etc.-and each and every one of them is under the influence of
material nature, and all of them have forgotten the transcendent Personality of
Godhead. Those who are in the modes of passion and ignorance, and even
those who are in the mode of goodness, cannot go beyond the impersonal
Brahman conception of the Absolute Truth. They are bewildered before the
Supreme Lord in His personal feature, which possesses all beauty, opulence,
knowledge, strength, fame and renunciation. When even those who are in
goodness cannot understand, what hope is there for those in passion and
ignorance? Krsna consciousness is transcendental to all these three modes of
material nature, and those who are truly established in Krsna consciousness
are actually liberated.

TEXT 14

JTRT I

JTFTFtat ^ II** II

dam hy esa gunamayT
mama maya duratyaya
mam eva ye prapadyante
mayam etarh taranti te

dam —transcendental; hi —certainly; esa —this; gunamayT —consisting of the
three modes of material nature; mama —My; maya —energy; duratyaya —very
difficult to overcome; mam —unto Me; eva —certainly; ye —those; prapadyante
—surrender; mayam etam —this illusory energy; taranti —overcome; te —they.

TRANSLATION

This divine energy of Mine, consisting of the three modes of material
nature, is difficult to overcome. But those who have surrendered unto Me

can easily cross beyond it.

PURPORT

The Supreme Personality of Godhead has innumerable energies, and all
these energies are divine. Although the living entities are part of His energies
and are therefore divine, due to contact with material energy, their original
superior power is covered. Being thus covered by material energy, one cannot
possibly overcome its influence. As previously stated, both the material and
spiritual natures, being emanations from the Supreme Personality of Godhead,
are eternal. The living entities belong to the eternal superior nature of the
Lord, but due to contamination by the inferior nature, matter, their illusion is
also eternal. The conditioned soul is therefore called nitya-baddha, or
eternally conditioned. No one can trace out the history of his becoming
conditioned at a certain date in material history. Consequently, his release
from the clutches of material nature is very difficult, even though that material
nature is an inferior energy, because material energy is ultimately conducted
by the supreme will, which the living entity cannot overcome. Inferior
material nature is defined herein as divine nature due to its divine connection
and movement by the divine will. Being conducted by divine will, material
nature, although inferior, acts so wonderfully in the construction and
destruction of the cosmic manifestation. The Vedas confirm this as follows:

mayam tu prakrtirh vidyan mayinarh tu mahesvaram.

"Although maya [illusion] is false or temporary, the background of maya is the
supreme magician, the Personality of Godhead, who is Mahesvara, the
supreme controller."

Another meaning of guna is rope; it is to be understood that the conditioned
soul is tightly tied by the ropes of illusion. A man bound by the hands and feet
cannot free himself-he must be helped by a person who is unbound. Because
the bound cannot help the bound, the rescuer must be liberated. Therefore,
only Lord Krsna, or His bona fide representative the spiritual master, can
release the conditioned soul. Without such superior help, one cannot be freed
from the bondage of material nature. Devotional service, or Krsna
consciousness, can help one gain such release. Krsna, being the Lord of
illusory energy, can order this insurmountable energy to release the
conditioned soul. He orders this release out of His causeless mercy on the

surrendered soul and out of His paternal affection for the living entity who is
originally a beloved son of the Lord. Therefore surrender unto the lotus feet of
the Lord is the only means to get free from the clutches of the stringent
material nature.

The words mam eva are also significant. Mam means unto Krsna (Visnu)
only, and not Brahma or Siva. Although Brahma and Siva are greatly elevated
and are almost on the level of Visnu, it is not possible for such incarnations of
rajo-guna (passion) and tamo-guna (ignorance) to release the conditioned soul
from the clutches of maya. In other words, both Brahma and Siva are also
under the influence of maya. Only Visnu is the master of maya; therefore He
can alone give release to the conditioned soul. The Vedas confirm this in the
phrase tvam eva viditva or "Freedom is possible only by understanding
Krsna." Even Lord Siva affirms that liberation can be achieved only by the
mercy of Visnu. Lord Siva says:

mukti-pradata sarvesam visnur eva na samsayah.

"There is no doubt that Visnu is the deliverer of liberation for everyone.

TEXT 15

JTJTT^fdH) ^<41: H<lN^HI: I

II** II

na mam duskrtino mudhah
prapadyante naradhamah
mayayapahrta-jhana
asurarh bhavam asritah

na —not; mam —unto Me; duskrtinah —miscreants; mudhah —foolish;
prapadyante —surrender; naradhamah —lowest among mankind; mayaya — by
the illusory energy; apahrta —stolen by illusion; jhanah —knowledge; asuram
—demonic; bhavam —nature; asritah —accepting.

TRANSLATION

Those miscreants who are grossly foolish, lowest among mankind,

whose knowledge is stolen by illusion, and who partake of the atheistic
nature of demons, do not surrender unto Me.

PURPORT

It is said in Bhagavad-gita that simply by surrendering oneself unto the
lotus feet of the Supreme Personality Krsna, one can surmount the stringent
laws of material nature. At this point a question arises: How is it that educated
philosophers, scientists, businessmen, administrators and all the leaders of
ordinary men do not surrender to the lotus feet of Sri Krsna, the all-powerful
Personality of Godhead? Mukti, or liberation from the laws of material nature,
is sought by the leaders of mankind in different ways and with great plans and
perseverance for a great many years and births. But if that liberation is
possible by simply surrendering unto the lotus feet of the Supreme Personality
of Godhead, then why don't these intelligent and hard-working leaders adopt
this simple method?

The Gita answers this question very frankly. Those really learned leaders of
society like Brahma, Siva, Kapila, the Kumaras, Manu, Vyasa, Devala, Asita,
Janaka, Prahlada, Bali, and later on Madhvacarya, Ramanujacarya, Sri
Caitanya and many others—who are faithful philosophers, politicians,
educators, scientists, etc.—surrender to the lotus feet of the Supreme Person,
the all-powerful authority. Those who are not actually philosophers, scientists,
educators, administrators, etc., but who pose themselves as such for material
gain, do not accept the plan or path of the Supreme Lord. They have no idea
of God; they simply manufacture their own worldly plans and consequently
complicate the problems of material existence in their vain attempts to solve
them. Because material energy (nature) is so powerful, it can resist the
unauthorized plans of the atheists and baffle the knowledge of "planning
commissions."

The atheistic plan-makers are described herein by the word duskrtina, or
"miscreants." Krtina means one who has performed meritorious work. The
atheist planmaker is sometimes very intelligent and meritorious also, because
any gigantic plan, good or bad, must take intelligence to execute. But because
the atheist's brain is improperly utilized in opposing the plan of the Supreme
Lord, the atheistic planmaker is called duskrtina, which indicates that his
intelligence and efforts are misdirected.

In the Gita it is clearly mentioned that material energy works fully under
the direction of the Supreme Lord. It has no independant authority. It works as

the shadow moves, in accordance with the movements of the object. But still
material energy is very powerful, and the atheist, due to his godless
temperament, cannot know how it works; nor can he know the plan of the
Supreme Lord. Under illusion and the modes of passion and ignorance, all his
plans are baffled, as in the case of Hiranyakasipu and Ravana, whose plans
were smashed to dust although they were both materially learned as scientists,
philosophers, administrators and educators. These duskrtinas, or miscreants,
are of four different patterns, as outlined below:

(1) The mudhas are those who are grossly foolish, like hard-working beasts
of burden. They want to enjoy the fruits of their labor by themselves, and so
do not want to part with them for the Supreme. The typical example of the
beast of burden is the ass. This humble beast is made to work very hard by his
master. The ass does not really know for whom he works so hard day and
night. He remains satisfied by filling his stomach with a bundle of grass,
sleeping for a while under fear of being beaten by his master, and satisfying
his sex appetite at the risk of being repeatedly kicked by the opposite party.
The ass sings poetry and philosophy sometimes, but this braying only disturbs
others. This is the position of the foolish fruitive worker who does not know
for whom he should work. He does not know that karma (action) is meant for
yajna (sacrifice).

Most often, those who work very hard day and night to clear the burden of
self-created duties say that they have no time to hear of the immortality of the
living being. To such mudhas, material gains, which are destructible, are life's
all in all—despite the fact that the mudhas enjoy only a very small fraction of
the fruit of labor. Sometimes they spend sleepless days and nights for fruitive
gain, and although they may have ulcers or indigestion, they are satisfied with
practically no food; they are simply absorbed in working hard day and night
for the benefit of illusory masters. Ignorant of their real master, the foolish
workers waste their valuable time serving mammon. Unfortunately, they never
surrender to the supreme master of all masters, nor do they take time to hear
of Him from the proper sources. The swine who eat the soil do not care to
accept sweetmeats made of sugar and ghee. Similarly, the foolish worker will
untiringly continue to hear of the sense-enjoyable tidings of the flickering
mundane force that moves the material world.

(2) Another class of duskrtina, or miscreant, is called the naradhama, or the
lowest of mankind. Nara means human being, and adhama means the lowest.
Out of the 8,400,000 different species of living beings, there are 400,000
human species. Out of these there are numerous lower forms of human life

that are mostly uncivilized. The civilized human beings are those who have
regulated principles of social, political and religious life. Those who are
socially and politically developed, but who have no religious principles, must
be considered naradhamas. Nor is religion without God religion, because the
purpose of following religious principles is to know the Supreme Truth and
man's relation with Him. In the Gita the Personality of Godhead clearly states
that there is no authority above Him and that He is the Supreme Truth. The
civilized form of human life is meant for man's reviving the lost consciousness
of his eternal relation with the Supreme Truth, the Personality of Godhead Sri
Krsna, who is all-powerful. Whoever loses this chance is classified as a
naradhama. We get information from revealed scriptures that when the baby
is in the mother's womb (an extremely uncomfortable situation) he prays to
God for deliverance and promises to worship Him alone as soon as he gets
out. To pray to God when he is in difficulty is a natural instinct in every living
being because he is eternally related with God. But after his deliverance, the
child forgets the difficulties of birth and forgets his deliverer also, being
influenced by maya, the illusory energy.

It is the duty of the guardians of children to revive the divine consciousness
dormant in them. The ten processes of reformatory ceremonies, as enjoined in
the Manu-smrti, which is the guide to religious principles, are meant for
reviving God consciousness in the system of varnasrama. However, no
process is strictly followed now in any part of the world, and therefore 99.9
percent of the population is naradhama.

When the whole population becomes naradhama, naturally all their so-
called education is made null and void by the all-powerful energy of physical
nature. According to the standard of the Gita, a learned man is he who sees on
equal terms the learned brahmana, the dog, the cow, the elephant and the dog-
eater. That is the vision of a true devotee. Sri Nityananda Prabhu, who is the
incarnation of Godhead as divine master, delivered the typical naradhamas,
the brothers Jagai and Madhai, and showed how the mercy of a real devotee is
bestowed upon the lowest of mankind. So the naradhama who is condemned
by the Personality of Godhead can again revive his spiritual consciousness
only by the mercy of a devotee.

Sri Caitanya Mahaprabhu, in propagating the bhagavata-dharma or
activities of the devotees, has recommended that people submissively hear the
message of the Personality of Godhead. The essence of this message is
Bhagavad-gita. The lowest amongst human beings can be delivered by this
submissive hearing process only, but unfortunately they even deny giving an

aural reception to these messages, and what to speak of surrendering to the
will of the Supreme Lord? Naradhamas, or the lowest of mankind, will fully
neglect the prime duty of the human being.

(3) The next class of duskrtina is called mdyayapahrta-jnana, or those
persons whose erudite knowledge has been nullified by the influence of
illusory material energy. They are mostly very learned fellows—great
philosophers, poets, literati, scientists, etc.—but the illusory energy misguides
them, and therefore they disobey the Supreme Lord.

There are a great number of mdyayapahrta-jhanas at the present moment,
even amongst the scholars of the Gita. In the Gita, in plain and simple
language, it is stated that Sri Krsna is the Supreme Personality of Godhead.
There is none equal to or greater than Him. He is mentioned as the father of
Brahma, the original father of all human beings. In fact, Sri Krsna is said to be
not only the father of Brahma but also the father of all species of life. He is the
root of the impersonal Brahman and Paramatma; the Supersoul in every entity
is His plenary portion. He is the fountainhead of everything, and everyone is
advised to surrender unto His lotus feet. Despite all these clear statements, the
mdyayapahrta-jnana deride the Personality of the Supreme Lord and consider
Him merely another human being. They do not know that the blessed form of
human life is designed after the eternal and transcendental feature of the
Supreme Lord.

All the unauthorized interpretations of the Gita by the class of
mdyaydpahrta-jhana, outside the purview of the parampara system, are so
many stumbling blocks in the path of spiritual understanding. The deluded
interpreters do not surrender unto the lotus feet of Sri Krsna, nor do they teach
others to follow this principle.

(4) The last class of duskrtina is called asurarh bhavam asrita, or those of
demonic principles. This class is openly atheistic. Some of them argue that the
Supreme Lord can never descend upon this material world, but they are unable
to give any tangible reasons as to why not. There are others who make Him
subordinate to the impersonal feature, although the opposite is declared in the
Gita. Envious of the Supreme Personality of Godhead, the atheist will present
a number of illicit incarnations manufactured in the factory of his brain. Such
persons whose very principle of life is to decry the Personality of Godhead
cannot surrender unto the lotus feet of Sri Krsna.

Sri Yamunacarya Albandru of South India said, "O my Lord! You are
unknowable to persons involved with atheistic principles despite Your
uncommon qualities, features, and activities and despite Your personality

being confirmed by all the revealed scriptures in the quality of goodness, and
despite Your being acknowledged by the famous authorities renowned for
their depth of knowledge in the transcendental science and situated in the
godly qualities."

Therefore, (1) grossly foolish persons, (2) the lowest of mankind, (3) the
deluded speculators, and (4) the professed atheists, as above mentioned, never
surrender unto the lotus feet of the Personality of Godhead in spite of all
scriptural and authoritative advice.

TEXT 16

3Hdf 11^ II

catur-vidha bhajante mam
janah sukrtino 'rjuna
arto jijhasur artharthT
jhanT ca bharatarsabha

catur-vidhah —four kinds of; bhajante —render services; mam —unto Me;
janah —persons; sukrtinah —those who are pious; arjuna —O Arjuna; artah —
the distressed; jijhasuh —the inquisitive; artha-arthi— one who desires
material gain; jhanT —one who knows things as they are; ca —also;
bharatarsabha —O great one amongst the descendants of Bharata.

TRANSLATION

O best among the Bharatas [Arjuna], four kinds of pious men render
devotional service unto Me—the distressed, the desirer of wealth, the
inquisitive, and he who is searching for knowledge of the Absolute.

PURPORT

Unlike the miscreants, these are adherents of the regulative principles of the
scriptures, and they are called sukrtina, or those who obey the rules and
regulations of scriptures, the moral and social laws, and are, more or less,

devoted to the Supreme Lord. Out of these there are four classes of men—
those who are sometimes distressed, those who are in need of money, those
who are sometimes inquisitive, and those who are sometimes searching after
knowledge of the Absolute Truth. These persons come to the Supreme Lord
for devotional service under different conditions. These are not pure devotees
because they have some aspiration to fulfill in exchange for devotional
service. Pure devotional service is without aspiration and without desire for
material profit. The Bhakti-rasamrta-sindhu defines pure devotion thus:

anyabhilasitasunyam jnbna-karmbdy-andvrtam

anukulyena krsnanusTlanam bhaktir uttama.

"One should render transcendental loving service to the Supreme Lord Krsna
favorably and without desire for material profit or gain through fruitive
activities or philosophical speculation. That is called pure devotional service."

When these four kinds of persons come to the Supreme Lord for devotional
service and are completely purified by the association of a pure devotee, they
also become pure devotees. As far as the miscreants are concerned, for them
devotional service is very difficult because their lives are selfish, irregular and
without spiritual goals. But even some of them, by chance, when they come in
contact with a pure devotee, also become pure devotees.

Those who are always busy with fruitive activities come to the Lord in
material distress and at that time associate with pure devotees and become, in
their distress, devotees of the Lord. Those who are simply frustrated also
come sometimes to associate with the pure devotees and become inquisitive to
know about God. Similarly, when the dry philosophers are frustrated in every
field of knowledge, they sometimes want to learn of God, and they come to
the Supreme Lord to render devotional service and thus transcend knowledge
of the impersonal Brahman and the localized Paramatma and come to the
personal conception of Godhead by the grace of the Supreme Lord or His pure
devotee. On the whole, when the distressed, the inquisitive, the seekers of
knowledge, and those who are in need of money are free from all material
desires, and when they fully understand that material remuneration has
nothing to do with spiritual improvement, they become pure devotees. As long
as such a purified stage is not attained, devotees in transcendental service to
the Lord are tainted with fruitive activities, and they search after mundane
knowledge, etc. So one has to transcend all this before one can come to the
stage of pure devotional service.

TEXT 17

cHi $IH) IJch^OdROl^ I

f^ftf^5llfHH) f*!W: ll^vs II

tesamjham nitya-yukta
eka-bhaktir visisyate
priyo hijhanino 'tyartham
aham sa ca mama priyah

tesam —out of them; jnanT —one in full knowledge; nitya-yuktah —always
engaged; eka —only one; bhaktih —devotional service; visisyate —especially;
priyah —very dear; hi —certainly; jhaninah —person in knowledge; atyartham
—highly; aham —I am; sah —he; ca —also; mama —Mine; priyah —dear.

TRANSLATION

Of these, the wise one who is in full knowledge in union with Me
through pure devotional service is the best. For I am very dear to him,
and he is dear to Me.

PURPORT

Free from all contaminations of material desires, the distressed, the
inquisitive, the penniless, and the seeker after supreme knowledge can all
become pure devotees. But out of them, he who is in knowledge of the
Absolute Truth and free from all material desires becomes a really pure
devotee of the Lord. And of the four orders, the devotee who is in full
knowledge and is at the same time engaged in devotional service is, the Lord
says, the best. By searching after knowledge one realizes that his self is
different from his material body, and when further advanced he comes to the
knowledge of impersonal Brahman and Paramatma. When one is fully
purified, he realizes that his constitutional position is to be the eternal servant
of God. So by association with pure devotees, the inquisitive, the distressed,
the seeker after material amelioration and the man in knowledge all become
themselves pure. But in the preparatory stage, the man who is in full
knowledge of the Supreme Lord and is at the same time executing devotional

service is very dear to the Lord. He who is situated in pure knowledge of the
transcendence of the Supreme Personality of God is so protected in devotional
service that material contaminations cannot touch him.

TEXT 18

3TTf^T?r: firIrHI ll$q II

udarah sarva evaite

jhani tv atmaiva me matam
asthitah sa hiyuktatma
mam evanuttamam gatim

udarah —magnanimous; sarve —all; eva —certainly; ete —these; jharu —one
who is in knowledge; tu —but; atma eva —just like Myself; me —Mine; matam
—opinion; asthitah —situated; sah —he; hi —certainly; yukta-atma —engaged in
devotional service; mam —unto Me; eva —certainly; anuttamam —the highest
goal; gatim —destination.

TRANSLATION

All these devotees are undoubtedly magnanimous souls, but he who is
situated in knowledge of Me I consider verily to dwell in Me. Being
engaged in My transcendental service, he attains Me.

PURPORT

It is not that other devotees who are less complete in knowledge are not
dear to the Lord. The Lord says that all are magnanimous because anyone who
comes to the Lord for any purpose is called a mahatma or great soul. The
devotees who want some benefit out of devotional service are accepted by the
Lord because there is an exchange of affection. Out of affection they ask the
Lord for some material benefit, and when they get it they become so satisfied
that they also advance in devotional service. But the devotee in full knowledge
is considered to be very dear to the Lord because his only purpose is to serve

the Supreme Lord with love and devotion. Such a devotee cannot live a
second without contacting or serving the Supreme Lord. Similarly, the
Supreme Lord is very fond of His devotee and cannot be separated from him.
In the Srimad-Bhagavatam (9.4.57), the Lord says:

aham bhakta-paradhmo hy asvatantra iva dvija
sadhubhir grasta-hrdayo bhaktair bhakta-jana-priyah

"The devotees are always in My heart, and I am always in the heart of the
devotees. The devotee does not know anything beyond Me, and I also cannot
forget the devotee. There is a very intimate relationship between Me and the
pure devotees. Pure devotees in full knowledge are never out of spiritual
touch, and therefore they are very much dear to Me."

TEXT 19

<J r* I

41^4: \\^\ II

bahunam janmanam ante
jnanavan mam prapadyate
vasudevah sarvam iti

sa mahatma sudurlabhah

bahunam —many; janmanam —births; ante —after; jnanavan —he possessing
knowledge; mam —unto Me; prapadyate —surrenders; vasudevah —cause of all
causes; sarvam —all; iti —thus; sah —such; mahatma —great soul; sudurlabhah
—very rare.

TRANSLATION

After many births and deaths, he who is actually in knowledge
surrenders unto Me, knowing Me to be the cause of all causes and all that
is. Such a great soul is very rare.

PURPORT

The living entity, while executing devotional service or transcendental
rituals after many, many births, may actually become situated in
transcendental pure knowledge that the Supreme Personality of Godhead is
the ultimate goal of spiritual realization. In the beginning of spiritual
realization, while one is trying to give up one's attachment to materialism,
there is some leaning towards impersonalism, but when one is further
advanced he can understand that there are activities in the spiritual life and
that these activities constitute devotional service. Realizing this, he becomes
attached to the Supreme Personality of Godhead and surrenders to Him. At
such a time one can understand that Lord Sri Krsna's mercy is everything, that
He is the cause of all causes and that this material manifestation is not
independent from Him. He realizes the material world to be a perverted
reflection of spiritual variegatedness and realizes that in everything there is a
relationship with the Supreme Lord Krsna. Thus he thinks of everything in
relation to Vasudeva, or Sri Krsna. Such a universal vision of Vasudeva
precipitates one's full surrender to the Supreme Lord Sri Krsna as the highest
goal. Such surrendered great souls are very rare.

This verse is very nicely explained in the Third Chapter of Svetdsvatara
Upanisad: "In this body there are powers of speaking, of seeing, of hearing, of
mental activities, etc. But these are not important if not related to the Supreme
Lord. And because Vasudeva is all-pervading and everything is Vasudeva, the
devotee surrenders in full knowledge." (Cf. Bhagavad-gTta 7.17 and 11.40)

TEXT 20

f^RTT: T IRo ||

kamais tais tair hrta-jhanah
prapadyante 'nya-devatah
tam tam niyamam asthaya
prakrtya niyatah svaya

kamaih —by desires; taih —by those; taih —by those; hrta —distorted; jhanah
—knowledge; prapadyante —surrender; anya —other; devatah —demigods; tam
—that; tam —that; niyamam —rules; asthaya —following; prakrtya —by nature;
niyatah —controlled; svaya —by their own.

TRANSLATION

Those whose minds are distorted by material desires surrender unto
demigods and follow the particular rules and regulations of worship
according to their own natures.

PURPORT

Those who are freed from all material contaminations surrender unto the
Supreme Lord and engage in His devotional service. As long as the material
contamination is not completely washed off, they are by nature nondevotees.
But even those who have material desires and who resort to the Supreme Lord
are not so much attracted by external nature; because of approaching the right
goal, they soon become free from all material lust. In the Srimad-Bhagavatam
it is recommended that whether one is free from all material desires, or is full
of material desires, or desires liberation from material contamination, or is a
pure devotee and has no desire for material sense gratification, he should in all
cases surrender to Vasudeva and worship Him.

It is said in the Bhagavatam that less intelligent people who have lost their
spiritual sense take shelter of demigods for immediate fulfillment of material
desires. Generally, such people do not go to the Supreme Personality of
Godhead, because they are in particular modes of nature (ignorance and
passion) and therefore worship various demigods. Following the rules and
regulations of worship, they are satisfied. The worshipers of demigods are
motivated by small desires and do not know how to reach the supreme goal,
but a devotee of the Supreme Lord is not misguided. Because in Vedic
literature there are recommendations for worshiping different gods for
different purposes (e.g., a diseased man is recommended to worship the sun),
those who are not devotees of the Lord think that for certain purposes
demigods are better than the Supreme Lord. But a pure devotee knows that the
Supreme Lord Krsna is the master of all. In the Caitanya-caritdmrta it is said
that only the Supreme Personality of Godhead, Krsna, is master and all others
are servants. Therefore a pure devotee never goes to demigods for satisfaction
of his material needs. He depends on the Supreme Lord. And the pure devotee
is satisfied with whatever He gives.

TEXT 21

d^l d^INHi s^4i dl^ RkH|J-M^ IR$ II

yo yo yam yam tanurin bhaktah
sraddhayarcitum icchati
tasya tasyacalam sraddham
tarn eva vidadhamy aham

yah —that; yah —that; yam —which; yam —which; tanum —form of the
demigods; bhaktah —devotee; sraddhaya —with faith; arcitum —to worship;
icchati —desires; tasya —of that; tasya —of that; acalam —steady; sraddham —
faith; tarn —him; eva —surely; vidadhami —give; aham —I.

TRANSLATION

I am in everyone's heart as the Supersoul. As soon as one desires to
worship the demigods, I make his faith steady so that he can devote
himself to some particular deity.

PURPORT

God has given independence to everyone; therefore, if a person desires to
have material enjoyment and wants very sincerely to have such facilities from
the material demigods, the Supreme Lord, as Supersoul in everyone's heart,
understands and gives facilities to such persons. As the supreme father of all
living entities, He does not interfere with their independence, but gives all
facilities so that they can fulfill their material desires. Some may ask why the
all-powerful God gives facilities to the living entities for enjoying this
material world and so lets them fall into the trap of the illusory energy. The
answer is that if the Supreme Lord as Supersoul does not give such facilities,
then there is no meaning to independence. Therefore He gives everyone full
independence—whatever one likes—but His ultimate instruction we find in the
Bhagavad-gTta: man should give up all other engagements and fully surrender
unto Him. That will make man happy.

Both the living entity and the demigods are subordinate to the will of the
Supreme Personality of Godhead; therefore the living entity cannot worship
the demigod by his own desire, nor can the demigod bestow any benediction

without the supreme will. As it is said, not a blade of grass moves without the
will of the Supreme Personality of Godhead. Generally, persons who are
distressed in the material world go to the demigods, as they are advised in the
Vedic literature. A person wanting some particular thing may worship such
and such a demigod. For example, a diseased person is recommended to
worship the sun-god; a person wanting education may worship the goddess of
learning, Sarasvati; and a person wanting a beautiful wife may worship the
goddess Uma, the wife of Lord Siva. In this way there are recommendations in
the sastras (Vedic scriptures) for different modes of worship of different
demigods. And because a particular living entity wants to enjoy a particular
material facility, the Lord inspires him with a strong desire to achieve that
benediction from that particular demigod, and so he successfully receives the
benediction. The particular mode of the devotional attitude of the living entity
toward a particular type of demigod is also arranged by the Supreme Lord.
The demigods cannot infuse the living entities with such an affinity, but
because He is the Supreme Lord or the Supersoul who is present in the heart
of all living entities, Krsna gives impetus to man to worship certain demigods.
The demigods are actually different parts of the universal body of the Supreme
Lord; therefore they have no independence. In the Vedic literature (TaittirTya
Upanisad, First Anuvaka) it is stated: "The Supreme Personality of Godhead
as Supersoul is also present within the heart of the demigod; therefore He
arranges through the demigod to fulfill the desire of the living entity. But both
the demigod and the living entity are dependent on the supreme will. They are
not independent."

TEXT 22

W d ^H $I^TT ^FdHIKINd^^ I

far^dlT^dH IR^ II

sa taya sraddhaya yuktas
tasyaradhanam Thate
labhate ca tatah kaman
mayaiva vihitan hi tan

sah —he; taya —with that; sraddhaya —with faith; yuktah —endowed; tasya
—his; aradhanam —worship; Thate —seeks; labhate —obtains; ca —and; tatah

—from which; kaman —desires; maya —by Me; eva —alone; vihitan —
regulated; hi —for; tan —those.

TRANSLATION

Endowed with such a faith, he seeks favors of a particular demigod and
obtains his desires. But in actuality these benefits are bestowed by Me
alone.

PURPORT

The demigods cannot award benediction to the devotees without the
permission of the Supreme Lord. The living entity may forget that everything
is the property of the Supreme Lord, but the demigods do not forget. So the
worship of demigods and achievement of desired results are not due to the
demigods but to the Supreme Personality of Godhead, by arrangement. The
less intelligent living entity does not know this, and therefore he foolishly
goes to the demigods for some benefit. But the pure devotee, when in need of
something, prays only to the Supreme Lord. Asking for material benefit,
however, is not a sign of a pure devotee. A living entity goes to the demigods
usually because he is mad to fulfill his lust. This happens when something
undue is desired by the living entity, and the Lord Himself does not fulfill the
desire. In the Caitanya-caritamrta it is said that one who worships the
Supreme Lord and at the same time desires material enjoyment is
contradictory in his desires. Devotional service of the Supreme Lord and the
worship of a demigod cannot be on the same platform because worship of a
demigod is material and devotional service to the Supreme Lord is completely
spiritual.

For the living entity who desires to return to Godhead, material desires are
impediments. A pure devotee of the Lord is therefore not awarded the material
benefits desired by less intelligent living entities who prefer to worship
demigods of the material world rather than engage in devotional service of the
Supreme Lord.

TEXT 23

W chi I

IR3 II

antavat tu phalarh tesam

tad bhavaty alpa-medhasam
devan deva-yajo yanti

mad-bhakta yanti mam api

antavat tu —limited and temporary; phalam —fruits; tesam —their; tat — that;
bhavati —becomes; alpa-medhasam —of those of small intelligence; devan
—demigods' planets; deva-yajah —worshipers of demigods; yanti — achieve;
mat —My; bhaktah —devotees; yanti —attain; mam —unto Me; api — surely.

TRANSLATION

Men of small intelligence worship the demigods, and their fruits are
limited and temporary. Those who worship the demigods go to the planets
of the demigods, but My devotees ultimately reach My supreme planet.

PURPORT

Some commentators on the Gita say that one who worships a demigod can
reach the Supreme Lord, but here it is clearly stated that the worshipers of
demigods go to the different planetary systems where various demigods are
situated, just as a worshiper of the sun achieves the sun or a worshiper of the
demigod of the moon achieves the moon. Similarly, if anyone wants to
worship a demigod like Indra, he can attain that particular god's planet. It is
not that everyone, regardless of whatever demigod is worshiped, will reach the
Supreme Personality of Godhead. That is denied here, for it is clearly stated
that the worshipers of demigods go to different planets in the material world,
but the devotee of the Supreme Lord goes directly to the supreme planet of the
Personality of Godhead.

Here the point may be raised that if the demigods are different parts of the
body of the Supreme Lord, then the same end should be achieved by
worshiping them. However, worshipers of the demigods are less intelligent
because they don't know to what part of the body food must be supplied.
Some of them are so foolish that they claim that there are many parts and
many ways to supply food. This isn't very sanguine. Can anyone supply food

to the body through the ears or eyes? They do not know that these demigods
are different parts of the universal body of the Supreme Lord, and in their
ignorance they believe that each and every demigod is a separate God and a
competitor of the Supreme Lord.

Not only are demigods parts of the Supreme Lord, but ordinary living
entities are also. In the SrTmad-Bhagavatam it is stated that the brahmanas are
the head of the Supreme Lord, the ksatriyas are the arms, etc., and that all
serve different functions. Regardless of the situation, if one knows that both
the demigods and himself are part and parcel of the Supreme Lord, his
knowledge is perfect. But if he does not understand this, he achieves different
planets where the demigods reside. This is not the same destination the
devotee reaches.

The results achieved by the demigods' benedictions are perishable because
within this material world the planets, the demigods and their worshipers are
all perishable. Therefore it is clearly stated in this verse that all results
achieved by worshiping demigods are perishable, and therefore such worship
is performed by the less intelligent living entity. Because the pure devotee
engaged in Krsna consciousness in devotional service of the Supreme Lord
achieves eternal blissful existence that is full of knowledge, his achievements
and those of the common worshiper of the demigods are different. The
Supreme Lord is unlimited; His favor is unlimited; His mercy is unlimited.
Therefore the mercy of the Supreme Lord upon His pure devotees is
unlimited.

TEXT 24

oiiHkWIHH I

IRY II

avyaktam vyaktim apannam
manyante mam abuddhayah
param bhavam ajananto
mamavyayam anuttamam

avyaktam —nonmanifested; vyaktim —personality; apannam —achieved;
manyante —think; mam —unto Me; abuddhayah —less intelligent persons;
param —supreme; bhavam —state of being; ajanantah —without knowing;

mama —My; avyayam —imperishable; anuttamam —the finest.

TRANSLATION

Unintelligent men, who know Me not, think that I have assumed this
form and personality. Due to their small knowledge, they do not know My
higher nature, which is changeless and supreme.

PURPORT

Those who are worshipers of demigods have been described as less
intelligent persons, and here the impersonalists are similarly described. Lord
Krsna in His personal form is here speaking before Arjuna, and still, due to
ignorance, impersonalists argue that the Supreme Lord ultimately has no form.
Yamunacarya, a great devotee of the Lord in the disciplic succession from
Ramanujacarya, has written two very appropriate verses in this connection. He
says, "My dear Lord, devotees like Vyasadeva and Narada know You to be the
Personality of Godhead. By understanding different Vedic literatures, one can
come to know Your characteristics, Your form and Your activities, and one can
thus understand that You are the Supreme Personality of Godhead. But those
who are in the modes of passion and ignorance, the demons, the nondevotees,
cannot understand You. They are unable to understand You. However expert
such nondevotees may be in discussing Vedanta and the Upanisads and other
Vedic literatures, it is not possible for them to understand the Personality of
Godhead."

In the Brahma-samhita it is stated that the Personality of Godhead cannot
be understood simply by study of the Vedanta literature. Only by the mercy of
the Supreme Lord can the Personality of the Supreme be known. Therefore in
this verse it is clearly stated that not only the worshipers of the demigods are
less intelligent, but those nondevotees who are engaged in Vedanta and
speculation on Vedic literature without any tinge of true Krsna consciousness
are also less intelligent, and for them it is not possible to understand God's
personal nature. Persons who are under the impression that the Absolute Truth
is impersonal are described as asuras, which means one who does not know
the ultimate feature of the Absolute Truth. In the SrTmad-Bhagavatam it is
stated that supreme realization begins from the impersonal Brahman and then
rises to the localized Supersoul—but the ultimate word in the Absolute Truth

is the Personality of Godhead. Modern impersonalists are still less intelligent,
for they do not even follow their great predecessor, Sankaracarya, who has
specifically stated that Krsna is the Supreme Personality of Godhead.
Impersonalists, therefore, not knowing the Supreme Truth, think Krsna to be
only the son of DevakI and Vasudeva, or a prince, or a powerful living entity.
This is also condemned in Bhagavad-gTta: "Only the fools regard Me as an
ordinary person." The fact is that no one can understand Krsna without
rendering devotional service and without developing Krsna consciousness.
The Gita confirms this.

One cannot understand the Supreme Personality of Godhead, Krsna, or His
form, quality or name simply by mental speculation or by discussing Vedic
literature. One must understand Him by devotional service. When one is fully
engaged in Krsna consciousness, beginning by chanting the mahamantra —
Hare Krsna, Hare Krsna, Krsna Krsna, Hare Hare/Hare Rama, Hare Rama,
Rama Rama, Hare Hare—then only can one understand the Supreme
Personality of Godhead. Nondevotee impersonalists think that Krsna has a
body made of this material nature and that all His activities, His form and
everything, are maya. These impersonalists are known as Mayavadl. They do
not know the ultimate truth.

The twentieth verse clearly states: "Those who are blinded by lusty desires
surrender unto the different demigods." It is accepted that besides the Supreme
Personality of Godhead, there are demigods who have theirdifferent planets
(Bg. 7.23), and the Lord also has a planet. It is also stated that the worshipers
of the demigods go to the different planets of the demigods, and those who are
devotees of Lord Krsna go to the Krsnaloka planet. Although this is clearly
stated, the foolish impersonalists still maintain that the Lord is formless and
that these forms are impositions. From the study of the Gita does it appear that
the demigods and their abodes are impersonal? Clearly, neither the demigods
nor Krsna, the Supreme Personality of Godhead, are impersonal. They are all
persons; Lord Krsna is the Supreme Personality of Godhead, and He has His
own planet, and the demigods have theirs.

Therefore the monistic contention that ultimate truth is formless and that
form is imposed does not hold true. It is clearly stated here that it is not
imposed. From the Gita we can clearly understand that the forms of the
demigods and the form of the Supreme Lord are simultaneously existing and
that Lord Krsna is sac-cid-ananda, eternal blissful knowledge. The Vedas also
confirm that the Supreme Absolute Truth is anandamaya, or full of blissful
pleasure, and that He is abhyasat, by nature the reservoir of unlimited

auspicious qualities. And in the Gita the Lord says that although He is aja
(unborn), He still appears. These are the facts that we should understand from
the Gita. We cannot understand how the Supreme Personality of Godhead can
be impersonal; the imposition theory of the impersonalist monist is false as far
as the statements of the Gita are concerned. It is clear herein that the Supreme
Absolute Truth, Lord Krsna, has both form and personality.

TEXT 25

*\\i I

I I Rl vfPFI IRK II

naharh prakasah sarvasya
yoga-maya-samavrtah
mudho 'yam nabhijanati
loko mam ajam avyayam

na —nor; aham —I; prakasah —manifest; sarvasya —to everyone; yoga-maya
—internal potency; samavrtah —covered; mudhah —foolish; ayam —this; na —
not; abhijanati —can understand; lokah —such less intelligent persons; mam —
Me; ajam —unborn; avyayam —inexhaustible.

TRANSLATION

I am never manifest to the foolish and unintelligent. For them I am
covered by My eternal creative potency [yoga-maya]; and so the deluded
world knows Me not, who am unborn and infallible.

PURPORT

It may be argued that since Krsna was present on this earth and was visible
to everyone, then why isn't He manifest to everyone now? But actually He
was not manifest to everyone. When Krsna was present there were only a few
people who could understand Him to be the Supreme Personality of Godhead.
In the assembly of Kurus, when Sisupala spoke against Krsna being elected
president of the assembly, Bhlsma supported Him and proclaimed Him to be

the Supreme God. Similarly, the Pandavas and a few others knew that He was
the Supreme, but not everyone. He was not revealed to the nondevotees and
the common man. Therefore in the Gita Krsna says that but for His pure
devotees, all men consider Him to be like themselves. He was manifest only to
His devotees as the reservoir of all pleasure. But to others, to unintelligent
nondevotees, He was covered by His eternal potency.

In the prayers of KuntI in the Srimad-Bhagavatam (1.8.18), it is said that
the Lord is covered by the curtain of yoga-maya and thus ordinary people
cannot understand Him. KuntI prays: "O my Lord, You are the maintainer of
the entire universe, and devotional service to You is the highest religious
principle. Therefore, I pray that You will also maintain me. Your
transcendental form is covered by the yoga-maya. The brahmajyoti is the
covering of the internal potency. May You kindly remove this glowing
effulgence that impedes my seeing Your sac-cid-ananda-vigraha, Your eternal
form of bliss and knowledge."

This yoga-maya curtain is also mentioned in the Fifteenth Chapter of the
Gita. The Supreme Personality of Godhead in His transcendental form of bliss
and knowledge is covered by the eternal potency of brahmajyoti and the less
intelligent impersonalists cannot see the Supreme on this account. Also in the
Srimad-Bhagavatam (10.14.7) there is this prayer by Brahma: "O Supreme
Personality of Godhead, O Supersoul, O master of all mystery, who can
calculate Your potency and pastimes in this world? You are always expanding
Your eternal potency, and therefore no one can understand You. Learned
scientists and learned scholars can examine the atomic constitution of the
material world or even the planets, but still they are unable to calculate Your
energy and potency, although You are present before them." The Supreme
Personality of Godhead, Lord Krsna, is not only unborn, but He is avyaya,
inexhaustible. His eternal form is bliss and knowledge, and His energies are
all inexhaustible.

TEXT 26

^<51^ 'M-M rDmPi I

vedaham samatitani
vartamanani carjuna

bhavisyani ca bhutani
mam tu veda na kascana

veda —know; aham —I; sama —equally; atitani —past; vartamanani
—present; ca —and; arjuna —O Arjuna; bhavisyani —future; ca —also; bhutani
— living entities; mam —Me; tu —but; veda —knows; na —not; kascana
—anyone.

TRANSLATION

O Arjuna, as the Supreme Personality of Godhead, I know everything
that has happened in the past, all that is happening in the present, and all
things that are yet to come. I also know all living entities; but Me no one
knows.

PURPORT

Here the question of personality and impersonality is clearly stated. If
Krsna, the form of the Supreme Personality of Godhead, is considered by the
impersonalists to be maya, to be material, then He would, like the living
entity, change His body and forget everything in His past life. Anyone with a
material body cannot remember his past life, nor can he foretell his future life,
nor can he predict the outcome of his present life; therefore he cannot know
what is happening in past, present and future. Unless one is liberated from
material contamination, he cannot know past, present and future.

Unlike the ordinary human being, Lord Krsna clearly says that He
completely knows what happened in the past, what is happening in the
present, and what will happen in the future. In the Fourth Chapter we have
seen that Lord Krsna remembers instructing Vivasvan, the sun-god, millions
of years ago. Krsna knows every living entity because He is situated in every
living being's heart as the Supreme Soul. But despite His presence in every
living entity as Supersoul and His presence beyond the material sky, as the
Supreme Personality of Godhead, the less intelligent cannot realize Him as the
Supreme Person. Certainly the transcendental body of Sri Krsna is not
perishable. He is just like the sun, and maya is like the cloud. In the material
world we can see that there is the sun and that there are clouds and different
stars and planets. The clouds may cover all these in the sky temporarily, but

this covering is only apparent to our limited vision. The sun, moon and stars
are not actually covered. Similarly, maya cannot cover the Supreme Lord. By
His internal potency He is not manifest to the less intelligent class of men. As
it is stated in the third verse of this chapter, out of millions and millions of
men, some try to become perfect in this human form of life, and out of
thousands and thousands of such perfected men, hardly one can understand
what Lord Krsna is. Even if one is perfected by realization of impersonal
Brahman or localized Paramatma, he cannot possibly understand the Supreme
Personality of Godhead, Sri Krsna, without being in Krsna consciousness.

TEXT 27

*TTTrT I

HWTt *FNlRd IRV9 II

iccha-dvesa-samutthena
dvandva-mohena bharata
sarva-bhiitani sammoham
sarge yanti parantapa

iccha —desire; dvesa —hate; samutthena —born; dvandva —duality; mohena
—overcome; bharata —O scion of Bharata; sarva —all; bhutani —living
entities; sammoham —into delusion; sarge —in creation; yanti —go; parantapa
—O conquerer of enemies.

TRANSLATION

O scion of Bharata [Arjuna], O conquerer of the foe, all living entities
are born into delusion, overcome by the dualities of desire and hate.

PURPORT

The real constitutional position of the living entity is that of subordination
to the Supreme Lord, who is pure knowledge. When one is deluded into
separation from this pure knowledge, he becomes controlled by illusory
energy and cannot understand the Supreme Personality of Godhead. The

illusory energy is manifested in the duality of desire and hate. Due to desire
and hate, the ignorant person wants to become one with the Supreme Lord and
envies Krsna as the Supreme Personality of Godhead. Pure devotees, who are
not so deluded or contaminated by desire and hate, can understand that Lord
Sri Krsna appears by His internal potencies, but those who are deluded by
duality and nescience think that the Supreme Personality of Godhead is
created by material energies. This is their misfortune. Such deluded persons,
symptomatically, dwell in dualities of dishonor and honor, misery and
happiness, woman and man, good and bad, pleasure and pain, etc., thinking,
"This is my wife; this is my house; I am the master of this house; I am the
husband of this wife." These are the dualities of delusion. Those who are so
deluded by dualities are completely foolish and therefore cannot understand
the Supreme Personality of Godhead.

TEXT 28

TTt'jHHi I

IRq ||

yesam tv anta-gatam paparin
jananam punya-karmanam
te dvandva-moha-nirmukta
bhajante mam drdha-vratah

yesam —whose; tu —but; anta-gatam —completely eradicated; papam —sin;
jananam —of the persons; punya —pious; karmanam —previous activities; te
—they; dvandva —duality; moha —delusion; nirmuktah —free from; bhajante
—worship; mam —Me; drdha-vratah —with determination.

TRANSLATION

Persons who have acted piously in previous lives and in this life, whose
sinful actions are completely eradicated and who are freed from the
duality of delusion, engage themselves in My service with determination.

PURPORT

Those eligible for elevation to the transcendental position are mentioned in
this verse. For those who are sinful, atheistic, foolish and deceitful, it is very
difficult to transcend the duality of desire and hate. Only those who have
passed their lives in practicing the regulative principles of religion, who have
acted piously and have conquered sinful reactions can accept devotional
service and gradually rise to the pure knowledge of the Supreme Personality
of Godhead. Then, gradually, they can meditate in trance on the Supreme
Personality of Godhead. That is the process of being situated on the spiritual
platform. This elevation is possible in Krsna consciousness in the association
of pure devotees who can deliver one from delusion.

It is stated in the Srimad-Bhagavatam that if one actually wants to be
liberated he must render service to the devotees; but one who associates with
materialistic people is on the path leading to the darkest region of existence.
All the devotees of the Lord traverse this earth just to recover the conditioned
souls from their delusion. The impersonalists do not know that forgetting their
constitutional position as subordinate to the Supreme Lord is the greatest
violation of God's law. Unless one is reinstated in his own constitutional
position, it is not possible to understand the Supreme Personality or to be fully
engaged in His transcendental loving service with determination.

TEXT 29

+4 IR\ II

jara-marana-moksaya
mam asritya yatanti ye
te brahma tad viduh krtsnam
adhyatmam karma cakhilam

jara —old age; marana —death; moksaya —for the purpose of liberation;
mam —unto Me; asritya —taking shelter of; yatanti —endeavor; ye —all those;
te —such persons; brahma —Brahman; tat —actually that; viduh —they know;
krtsnam —everything; adhyatmam —transcendental; karma —fruitive activities;
ca —also; akhilam —entirely.

TRANSLATION

Intelligent persons who are endeavoring for liberation from old age and
death take refuge in Me in devotional service. They are actually Brahman
because they entirely know everything about transcendental and fruitive
activities.

PURPORT

Birth, death, old age and diseases affect this material body, but not the
spiritual body. There is no birth, death, old age and disease for the spiritual
body, so one who attains a spiritual body, becomes one of the associates of the
Supreme Personality of Godhead and engages in eternal devotional service, is
really liberated. Aham brahmasmi: I am spirit. It is said that one should
understand that he is Brahman—spirit soul. This Brahman conception of life
is also in devotional service, as described in this verse. The pure devotees are
transcendentally situated on the Brahman platform, and they know everything
about transcendental and material activities.

Four kinds of impure devotees who engage themselves in the transcendental
service of the Lord achieve their respective goals, and by the grace of the
Supreme Lord, when they are fully Krsna conscious, they actually enjoy
spiritual association with the Supreme Lord. But those who are worshipers of
demigods never reach the Supreme Lord in His supreme planet. Even the less
intelligent Brahman-realized persons cannot reach the supreme planet of
Krsna known as Goloka Vrndavana. Only persons who perform activities in
Krsna consciousness (mam asritya )are actually entitled to be called Brahman,
because they are actually endeavoring to reach the Krsna planet. Such persons
have no misgivings about Krsna, and thus they are factually Brahman.

Those who are engaged in worshiping the form or area of the Lord or who
are engaged in meditation on the Lord simply for liberation from material
bondage, also know, by the grace of the Lord, the purports of Brahman,
adhibhuta, etc., as explained by the Lord in the next chapter.

TEXT 30

*Tf I

1130 II

sadhib hutadhidaivam mam
sadhiyajnam caye viduh
prayana-kale 'pi ca mam
te vidur yukta-cetasah

sa-adhibhuta —the governing principle of the material manifestation;
adhidaivam —underlying all the demigods; mam —Me; sa-adhiyajham
—sustaining all sacrifices; ca —and; ye —those; viduh —know; prayana —of
death; kale —at the time; api —even; ca —and; mam —Me; te —they; viduh —
know; yukta-cetasah —with steadfast mind.

TRANSLATION

Those who know Me as the Supreme Lord, as the governing principle
of the material manifestation, who know Me as the one underlying all the
demigods and as the one sustaining all sacrifices, can, with steadfast
mind, understand and know Me even at the time of death.

PURPORT

Persons acting in Krsna consciousness are never entirely deviated from the
path of understanding the Supreme Personality of Godhead. In the
transcendental association of Krsna consciousness, one can understand how
the Supreme Lord is the governing principle of the material manifestation and
even of the demigods. Gradually, by such transcendental association, one
becomes convinced of the Supreme Personality of Godhead Himself, and at
the time of death such a Krsna conscious person can never forget Krsna.
Naturally he is thus promoted to the planet of the Supreme Lord, Goloka
Vrndavana.

This Seventh Chapter particularly explains how one can become a fully
Krsna conscious person. The beginning of Krsna consciousness is association
of persons who are Krsna conscious. Such association is spiritual and puts one
directly in touch with the Supreme Lord, and, by His grace, one can
understand Krsna to be the Supreme God. At the same time one can really
understand the constitutional position of the living entity and how the living
entity forgets Krsna and becomes entangled in material activities. By gradual
development of Krsna consciousness in good association, the living entity can

understand that due to forgetfulness of Krsna he has become conditioned by
the laws of material nature. He can also understand that this human form of
life is an opportunity to regain Krsna consciousness and that it should be fully
utilized to attain the causeless mercy of the Supreme Lord.

Many subjects have been discussed in this chapter: the man in distress, the
inquisitive man, the man in want of material necessities, knowledge of
Brahman, knowledge of Paramatma, liberation from birth, death and diseases,
and worship of the Supreme Lord. However, he who is actually elevated in
Krsna consciousness does not care for the different processes. He simply
directly engages himself in activities of Krsna consciousness and thereby
factually attains his constitutional position as eternal servitor of Lord Krsna.
In such a situation he takes pleasure in hearing and glorifying the Supreme
Lord in pure devotional service. He is convinced that by doing so, all his
objectives will be fulfilled. This determined faith is called drdha-vrata, and it
is the beginning of bhakti-yoga or transcendental loving service. That is the
verdict of all scriptures. This Seventh Chapter of the Gita is the substance of
that conviction.

Thus end the Bhakdvedanta Purports to the Seventh Chapter of the Srimad-
Bhagavad-glta in the matter of Knowledge of the Absolute.

CHAPTER EIGHT

Attaining the Supreme

TEXT 1

i

Rh^ri II? II

arjuna uvaca

kim tad-brahma kim adhyatmarh
kim karma purusottama
adhibhutam ca kim proktam

adhidaivarh kim ucyate

arjunah uvaca —Arjuna said; kim —what; tat —that; brahma —Brahman; kim
—what; adhyatmam —the self; kim —what; karma —fruitive activities;
purusottama —O Supreme Person; adhibhutam —the material manifestation;
ca —and; kim —what; proktam —is called; adhidaivam —the demigods; kim —
what; ucyate —is called.

TRANSLATION

Arjuna inquired: O my Lord, O Supreme Person, what is Brahman?
What is the self? What are fruitive activities? What is this material
manifestation? And what are the demigods? Please explain this to me.

PURPORT

In this chapter Lord Krsna answers these different questions of Arjuna
beginning with, "What is Brahman?" The Lord also explains karma, fruitive
activities, devotional service and yoga principles, and devotional service in its
pure form. The SrTmad- Bhagavatam explains that the Supreme Absolute
Truth is known as Brahman, Paramatma, and Bhagavan. In addition, the living
entity, individual soul, is also called Brahman. Arjuna also inquires about
atma, which refers to body, soul and mind. According to the Vedic dictionary,
atma refers to the mind, soul, body and senses also.

Arjuna has addressed the Supreme Lord as Purusottama, Supreme Person,
which means that he was putting these questions not simply to a friend but to
the Supreme Person, knowing Him to be the supreme authority able to give
definitive answers.

TEXT 2

fd^dlc^Rf: IR II

adhiyajhah katharh ko 'tra
dehe 'smin madhusudana

prayana-kale ca katham
jheyo 'si niyatatmabhih

adhiyajhah —the Lord of sacrifice; katham —how; kah —who; atra —here;
dehe —in the body; asmin —in this; madhusudana —O Madhusudana; prayana-
kale —at the time of death; ca —and; katham —how; jheyah —be known; asi
—You can; niyata-atmabhih —by the self-controlled.

TRANSLATION

How does this Lord of sacrifice live in the body, and in which part does
He live, O Madhusudana? And how can those engaged in devotional
service know You at the time of death?

PURPORT

The Lord of sacrifice accepts Indra and Visnu. Visnu is the chief of the
primal demigods, including Brahma and Siva, and Indra is the chief of the
administrative demigods. Both Indra and Visnu are worshiped by yajha
performances. But here Arjuna asks who is actually the Lord of yajha
(sacrifice), and how is the Lord residing within the body of the living entity.

Arjuna addresses the Lord as Madhusudana because Krsna once killed a
demon named Madhu. Actually these questions, which are of the nature of
doubts, should not have arisen in the mind of Arjuna because Arjuna is a
Krsna conscious devotee. Therefore these doubts are like demons. Since
Krsna is so expert in killing demons, Arjuna here addresses Him as
Madhusudana so that Krsna might kill the demonic doubts that arise in
Arjuna's mind.

Now the word prayana-kale in this verse is very significant because
whatever we do in life will be tested at the time of death. Arjuna fears that at
the time of death, those who are in Krsna consciousness will forget the
Supreme Lord because at such a time body functions are disrupted and the
mind may be in a panic-stricken state. Therefore Maharaja Kulasekhara, a
great devotee, prays, "My dear Lord, may I die immediately now that I'm
healthy so that the swan of my mind may enter into the stem of Thy lotus
feet." This metaphor is used because the swan often takes pleasure in entering
the stem of the lotus flower-similarly, the mind of the pure devotee is drawn to

the lotus feet of the Lord. Maharaja Kulasekhara fears that at the moment of
death his throat will be so choked up that he will not be able to chant the holy
names, so it is better to "die immediately." Arjuna questions how one's mind
can remain fixed on Krsna's lotus feet at such times.

TEXT 3

I

3TOt«l<41 HOI I

Rw4:+4*ir$ld: 113 II

srT bhagavan uvaca
aksaram brahma paramam
svabhavo 'dhyatmam ucyate
bhuta-bhavodbhava-karo
visargah karma-sarhjhitah

srT bhagavan uvaca —the Supreme Personality of Godhead said; aksaram —
indestructible; brahma —Brahman; paramam —transcendental; svabhavah —
eternal nature; adhyatmam —the self; ucyate —is called; bhuta-bhava-
udbhava-karah —action producing the material bodies of the living entities;
visargah —creation; karma —fruitive activities; sarhjhitah —is called.

TRANSLATION

The Supreme Lord said, The indestructible, transcendental living
entity is called Brahman, and his eternal nature is called the self. Action
pertaining to the development of these material bodies is called karma, or
fruitive activities.

PURPORT

Brahman is indestructible and eternally existing, and its constitution is not
changed at any time. But beyond Brahman there is Parabrahman. Brahman
refers to the living entity, and Parabrahman refers to the Supreme Personality
of Godhead. The constitutional position of the living entity is different from

the position he takes in the material world. In material consciousness, his
nature is to try to be the lord of matter, but in spiritual (Krsna) consciousness,
his position is to serve the Supreme. When the living entity is in material
consciousness, he has to take on various bodies in the material world. That is
called karma, or varied creation by the force of material consciousness.

In Vedic literature the living entity is called jivatma and Brahman, but he is
never called Parabrahman. The living entity (jivatma) takes different positions
—sometimes he merges into the dark material nature and identifies himself
with matter, and sometimes he identifies himself with the superior spiritual
nature. Therefore he is called the Supreme Lord's marginal energy. According
to his identification with material or spiritual nature, he receives a material or
spiritual body. In material nature he may take a body from any of the
8,400,000 species of life, but in spiritual nature he has only one body. In
material nature he is sometimes manifested as a man, demigod, an animal, a
beast, bird, etc., according to his karma. To attain material heavenly planets
and enjoy their facilities, he sometimes performs sacrifices (yajha), but when
his merit is exhausted, he returns to earth again in the form of a man.

In the process of sacrifice, the living entity makes specific sacrifices to
attain specific heavenly planets and consequently reaches them. When the
merit of sacrifice is exhausted, then the living entity descends to earth in the
form of rain, then takes on the form of grains, and the grains are eaten by man
and transformed into semen, which impregnates a woman, and thus the living
entity once again attains the human form to perform sacrifice and so repeat the
same cycle. In this way, the living entity perpetually comes and goes on the
material path. The Krsna conscious person, however, avoids such sacrifices.
He takes directly to Krsna consciousness and thereby prepares himself to
return to Godhead.

Impersonalist commentators on the Gita unreasonably assume that
Brahman takes the form of jiva in the material world, and to substantiate this
they refer to Chapter Fifteen, verse 7, of the Gita. But this verse also speaks of
the living entity as "an eternal fragment of Myself." The fragment of God, the
living entity, may fall down into the material world, but the Supreme Lord
(Acyuta) never falls down. Therefore this assumption that the Supreme
Brahman assumes the form of jiva is not acceptable. It is important to
remember that in Vedic literature Brahman (the living entity) is distinguished
from Parabrahman (the Supreme Lord).

TEXT 4

STf^ratTTtHTT: I

WC IIY II

adhibhutam ksaro bhavah
purusas cadhidaivatam
adhiyajho 'ham evatra
dehe deha-bhrtam vara

adhibhutam —the physical manifestation; ksarah —constantly changing;
bhavah —nature; purusah —the universal form; ca —and; adhidaivatam —
including all demigods like the sun and moon; adhiyajhah —the Supersoul;
aham —I (Krsna); eva —certainly; atra —in this; dehe —body; deha-bhrtam —
of the embodied; vara —the Supreme.

TRANSLATION

Physical nature is known to be endlessly mutable. The universe is the
cosmic form of the Supreme Lord, and I am that Lord represented as the
Supersoul, dwelling in the heart of every embodied being.

PURPORT

The physical nature is constantly changing. Material bodies generally pass
through six stages: they are born, they grow, they remain for some duration,
they produce some by-products, they dwindle, and then they vanish. This
physical nature is called adhibhutam. Because it is created at a certain point
and will be annihilated at a certain point, the conception of the universal form
of the Supreme Lord that includes all the demigods and their different planets
is called adhidaivatam. The individual soul (jfva) accompanies the body. The
Supersoul, a plenary representation of Lord Krsna, is called the Paramatma or
adhiyajha and is situated in the heart. The word eva is particularly important
in the context of this verse because by this word the Lord stresses that the
Paramatma is not different from Him. The Supersoul, the Supreme Personality
of Godhead, seated beside the individual soul, is the witness of the individual
soul's activities and is the source of consciousness. The Supersoul gives the
jfva an opportunity to act freely, and He witnesses his activities. The functions
of all these different manifestations of the Supreme Lord automatically

become clarified for the pure Krsna conscious devotee engaged in
transcendental service of the Lord. The gigantic universal form of the Lord
called adhidaivatam is contemplated by the neophyte who cannot approach
the Supreme Lord in His manifestation as Supersoul. The neophyte is advised
to contemplate the universal form whose legs are considered the lower planets
and whose eyes are considered the sun and moon, and whose head is
considered the upper planetary system.

TEXT 5

*T: MH-Hfd 11*11

anta-kale ca mam eva

smaran muktva kalevaram
yah prayati sa mad-bhavam
yati nasty atra samsayah

anta-kale —at the end of life; ca —also; mam —unto Me; eva —certainly;
smaran —remembering; muktva —quitting; kalevaram —the body; yah —he
who; prayati —goes; sah —he; mad-bhavam —My nature; yati —achieves; na —
not; asti —there is; atra —here; samsayah —doubt.

TRANSLATION

And whoever, at the time of death, quits his body, remembering Me
alone, at once attains My nature. Of this there is no doubt.

PURPORT

In this verse the importance of Krsna consciousness is stressed. Anyone
who quits his body in Krsna consciousness is at once transferred to the
transcendental abode of the Supreme Lord. The word smaran (remembering)
is important. Remembrance of Krsna is not possible for the impure soul who
has not practiced Krsna consciousness in devotional service. To remember
Krsna one should chant the mahamantra, Hare Krsna, Hare Krsna, Krsna

Krsna, Hare Hare/ Hare Rama, Hare Rama, Rama Rama, Hare Hare,
incessantly, following in the footsteps of Lord Caitanya, being more tolerant
than the tree, humbler than the grass and offering all respect to others without
requiring respect in return. In such a way one will be able to depart from the
body successfully remembering Krsna and so attain the supreme goal.

TEXT 6

^T^Nlft HHN I

cTRid : 11^ II

yam yam vapi smaran bhavam
tyajaty ante kalevaram
tarn tarn evaiti kaunteya
sada tad-bhava-bhavitah

yam yam —whatever; va —either; api —also; smaran —remembering;
bhavam —nature; tyajati —give up; ante —at the end; kalevaram —this body;
tarn tarn —similar; eva —certainly; eti —gets; kaunteya —O son of KuntI; sada
—always; tat —that; bhava —state of being; bhavitah —remembering.

TRANSLATION

Whatever state of being one remembers when he quits his body, that
state he will attain without fail.

PURPORT

The process of changing one's nature at the critical moment of death is here
explained. How can one die in the proper state of mind? Maharaja Bharata
thought of a deer at the time of death and so was transferred to that form of
life. However, as a deer, Maharaja Bharata could remember his past activities.
Of course the cumulative effect of the thoughts and actions of one's life
influences one's thoughts at the moment of death; therefore the actions of this
life determine one's future state of being. If one is transcendentally absorbed
in Krsna's service,then his next body will be transcendental (spiritual), not

physical. Therefore the chanting of Hare Krsna is the best process for
successfully changing one's state of being to transcendental life.

TEXT 7

livs II

tasmat sarvesu kalesu

mam anusmara yudhya ca
mayy arpita-mano buddhir
mam evaisyasy asamsayah

tasmat —therefore; sarvesu —always; kalesu —time; mam —unto Me;
anusmara —go on remembering; yudhya —fight; ca —also; mayi —unto Me;
arpita —surrender; manah —mind; buddhih —intellect; mam —unto Me; eva —
surely; esyasi —will attain; asamsayah —beyond a doubt.

TRANSLATION

Therefore, Arjuna, you should always think of Me in the form of Krsna
and at the same time carry out your prescribed duty of fighting. With
your activities dedicated to Me and your mind and intelligence fixed on
Me, you will attain Me without doubt.

PURPORT

This instruction to Arjuna is very important for all men engaged in material
activities. The Lord does not say that one should give up his prescribed duties
or engagements. One can continue them and at the same time think of Krsna
by chanting Hare Krsna. This will free one from material contamination and
engage the mind and intelligence in Krsna. By chanting Krsna's names, one
will be transferred to the supreme planet, Krsnaloka, without a doubt.

TEXT 8

^d’HI ^T^RTTfiRT I

Ifc II

abhyasa-yoga-yuktena
cetasa nanya-gamina
paramarh purusam divyarh
yati parthanucintayan

abhyasa —practice; yoga-yuktena —being engaged in meditation; cetasa —
by the mind and intelligence; na anya-gamina —without being deviated;
paramam —the Supreme; purusam —Personality of Godhead; divyam —
transcendental; yati —achieves; partha —O son of Prtha; anucintayan
—constantly thinking of.

TRANSLATION

He who meditates on the Supreme Personality of Godhead, his mind
constantly engaged in remembering Me, undeviated from the path, he, O
Partha [Arjuna], is sure to reach Me.

PURPORT

In this verse Lord Krsna stresses the importance of remembering Him.
One's memory of Krsna is revived by chanting the mahamantra, Hare Krsna.
By this practice of chanting and hearing the sound vibration of the Supreme
Lord, one's ear, tongue and mind are engaged. This mystic meditation is very
easy to practice, and it helps one attain the Supreme Lord. Purusam means
enjoyer. Although living entities belong to the marginal energy of the Supreme
Lord, they are in material contamination. They think themselves enjoyers, but
they are not the supreme enjoyer. Here it is clearly stated that the supreme
enjoyer is the Supreme Personality of Godhead in His different manifestations
and plenary expansions as Narayana, Vasudeva, etc.

The devotees can constantly think of the object of worship, the Supreme
Lord, in any of His features, Narayana, Krsna, Rama, etc., by chanting Hare
Krsna. This practice will purify him, and at the end of his life, due to his
constant chanting, he will be transferred to the kingdom of God. Yoga practice
is meditation on the Supersoul within; similarly, by chanting Hare Krsna one

fixes his mind always on the Supreme Lord. The mind is fickle, and therefore
it is necessary to engage the mind by force to think of Krsna. One example
often given is that of the caterpillar that thinks of becoming a butterfly and so
is transformed into a butterfly in the same life. Similarly, if we constantly
think of Krsna, it is certain that at the end of our lives we shall have the same
bodily constitution as Krsna.

TEXT 9

chR ^lUH^IlfadK-

H|Rc^M< 4 dW: '-KHlId \\\ II

kavirh puranam anusasitaram

anor amyamsam anusmared yah
sarvasya dhataram acintya-rupam
aditya-varnam tamasah parastat

kavim —one who knows everything; puranam —the oldest; anusasitaram —
the controller; anoh —of the atom; amyamsam —smaller than; anusmaret —
always thinking; yah —one who; sarvasya —of everything; dhataram
—maintainer; acintya —inconceivable; rupam —form; aditya-varnam
—illuminated like the sun; tamasah —of the darkness; parastat —
transcendental.

TRANSLATION

One should meditate upon the Supreme Person as the one who knows
everything, as He who is the oldest, who is the controller, who is smaller
than the smallest, who is the maintainer of everything, who is beyond all
material conception, who is inconceivable, and who is always a person. He
is luminous like the sun and, being transcendental, is beyond this material
nature.

PURPORT

The process of thinking of the Supreme is mentioned in this verse. The
foremost point is that He is not impersonal or void. One cannot meditate on
something impersonal or void. That is very difficult. The process of thinking
of Krsna, however, is very easy and is factually stated herein. First of all, He is
purusa, spiritual, Rama and Krsna, and is described herein as kavim; that is,
He knows past, present and future and therefore knows everything. He is the
oldest personality because He is the origin of everything; everything is born
out of Him. He is also the supreme controller of the universe, maintainer and
instructor of humanity. He is smaller than the smallest. The living entity is one
10,000th part of the tip of a hair, but the Lord is so inconceivably small that
He enters into the heart of this particle. Therefore He is called smaller than the
smallest. As the Supreme, He can enter into the atom and into the heart of the
smallest and control him as the Supersoul. Although so small, He is still all-
pervading and is maintaining everything. By Him all these planetary systems
are sustained. We often wonder how these big planets are floating in the air. It
is stated here that the Supreme Lord, by His inconceivable energy, is
sustaining all these big planets and systems of galaxies. The word acintya
(inconceivable) is very significant in this connection. God's energy is beyond
our conception, beyond our thinking jurisdiction, and is therefore called
inconceivable (acintya). Who can argue this point? He pervades this material
world and yet is beyond it. We cannot even comprehend this material world,
which is insignificant compared to the spiritual world-so how can we
comprehend what is beyond? Acintya means that which is beyond this
material world, that which our argument, logic and philosophical speculation
cannot touch, that which is inconceivable. Therefore intelligent persons,
avoiding useless argument and speculation, should accept what is stated in
scriptures like the Vedas, Gita, and SrTmad-Bhagavatam and follow the
principles they set down. This will lead one to understanding.

TEXT 10

*H<HI

prayana-kale manasa'calena

bhaktya yukto yoga-balena caiva
bhruvor madhye pranam avesya samyak
sa tarn param purusam upaiti divyam

prayana-kale —at the time of death; manasa —by the mind; acalena —
without being deviated; bhaktya —in full devotion; yuktah —engaged; yoga-
balena —by the power of mystic yoga; ca —also; eva —certainly; bhruvoh —
between the two eyebrows; madhye —in; pranam —the life air; avesya —
establishing; samyak —completely; sah —he; tarn —that; param —
transcendental; purusam —Personality of Godhead; upaiti —achieves; divyam
—in the spiritual kingdom.

TRANSLATION

One who, at the time of death, fixes his life air between the eyebrows
and in full devotion engages himself in remembering the Supreme Lord,
will certainly attain to the Supreme Personality of Godhead.

PURPORT

In this verse it is clearly stated that at the time of death the mind must be
fixed in devotion on the Supreme Godhead. For those practiced in yoga, it is
recommended that they raise the life force between the eyebrows, but for a
pure devotee who does not practice such yoga, the mind should always be
engaged in Krsna consciousness so that at death he can remember the
Supreme by His grace. This is explained in verse fourteen.

The particular use of the word yoga-balena is significant in this verse
because without practice of yoga one cannot come to this transcendental state
of being at the time of death. One cannot suddenly remember the Supreme
Lord at death unless he is practiced in some yoga system, especially the
system of bhakti-yoga. Since one's mind at death is very disturbed, one should
practice transcendence through yoga during one's life.

TEXT 11

Rwfcl spgRPTt ftc TTRTT: I
^rPti

rT%W^JK^u| y\i^ 11$$ II

yad aksaram veda-vido vadanti
visanti yad yatayo vita-ragah
yad icchanto brahmacaryam caranti
tat te padarh sangrahena pravaksye

yat —that which; aksaram —inexhaustible; veda-vidah —a person conversant
with the Vedas; vadanti —say; visanti —enters; yat —in which; yatayah —great
sages; vita-ragah —in the renounced order of life; yat —that which; icchantah
—desiring; brahmacaryam —celibacy; caranti —practices; tat —that; te —unto
you; padam —situation; sangrahena —in summary; pravaksye —I shall explain.

TRANSLATION

Persons learned in the Vedas, who utter omkara and who are great
sages in the renounced order, enter into Brahman. Desiring such
perfection, one practices celibacy. I shall now explain to you this process
by which one may attain salvation.

PURPORT

Lord Krsna explains that Brahman, although one without a second, has
different manifestations and features. For the impersonalists, the syllable om is
identical with Brahman. Krsna here explains the impersonal Brahman in
which the renounced order of sages enter.

In the Vedic system of knowledge, students, from the very beginning, are
taught to vibrate om and learn of the ultimate impersonal Brahman by living
with the spiritual master in complete celibacy. In this way they realize two of
Brahman's features. This practice is very essential for the student's
advancement in spiritual life, but at the moment such brahmacari (unmarried
celibate) life is not at all possible. The social construction of the world has
changed so much that there is no possibility of one's practicing celibacy from
the beginning of student life. Throughout the world there are many institutions
for different departments of knowledge, but there is no recognized institution

where students can be educated in the brahmacarT principles. Unless one
practices celibacy, advancement in spiritual life is very difficult. Therefore
Lord Caitanya has announced, according to the scriptural injunctions for this
age of Kali, that no process of realizing the Supreme is possible except the
chanting of the holy name of Lord Krsna: Hare Krsna, Hare Krsna, Krsna
Krsna, Hare Hare/ Hare Rama, Hare Rama, Rama Rama, Hare Hare.

TEXT 12

sarva-dvarani samyamya
mano hrdi nirudhya ca
murdhny adhayatmanah pranam
asthito yoga-dharanam

sarva-dvarani —all the doors of the body; samyamya —controlling; manah
—mind; hrdi —in the heart; nirudhya —confined; ca —also; murdhni —on the
head; adhaya —fixed; atmanah —soul; pranam —the life air; asthitah
—situated; yoga-dharanam —the yogic situation.

TRANSLATION

The yogic situation is that of detachment from all sensual engagements.
Closing all the doors of the senses and fixing the mind on the heart and
the life air at the top of the head, one establishes himself in yoga.

PURPORT

To practice yoga, as suggested here, one first has to close the door of all
sense enjoyment. This practice is called pratyahara, or withdrawing the
senses from the sense objects. Sense organs for acquiring knowledge, such as
the eyes, ears, nose, tongue and touch, should be fully controlled and should
not be allowed to engage in self-gratification. In this way the mind focuses on
the Supersoul in the heart and the life force is raised to the top of the head. In

the Sixth Chapter this process is described in detail. But as mentioned before,
this practice is not practical in this age. The best process is Krsna
consciousness. If one is always able to fix his mind on Krsna in devotional
service, it is very easy for him to remain in an undisturbed transcendental
trance, or in samadhi.

TEXT 13

ailf±l<3«>IHirt<t<41 1

*T: ^ifd II

om ity ekaksaram brahma-
vyaharan mam anusmaran
yah prayati tyajan deham
sa yati paramam gatim

om —the combination of letters, omkara; id —thus; eka-aksaram —
supreme, indestructible; brahma —absolute; vyaharan —vibrating; mam —Me
(Krsna); anusmaran —remembering; yah —anyone; prayati —leaves; tyajan —
quitting; deham —this body; sah —he; yati —achieves; paramam —supreme;
gatim — destination.

TRANSLATION

After being situated in this yoga practice and vibrating the sacred
syllable om, the supreme combination of letters, if one thinks of the
Supreme Personality of Godhead and quits his body, he will certainly
reach the spiritual planets.

PURPORT

It is clearly stated here that om, Brahman, and Lord Krsna are not different.
The impersonal sound of Krsna is om, but the sound Hare Krsna contains om.
It is clearly recommended in this age that if one quits his body at the end of
this life chanting the mahamantra, Hare Krsna, he will reach the spiritual
planets. Similarly, those who are devotees of Krsna enter the Krsna planet or

Goloka Vrndavana, whereas the impersonalists remain in the brahmajyoti.
The personalists also enter many innumerable planets in the spiritual sky
known as Vaikunthas.

TEXT 14

4)Rh: ll$* II

ananya-cetah satatam
yo mam smarati nityasah
tasyaham sulabhah partha
nitya-yuktasya yoginah

ananya-cetah —without deviation; satatam —always; yah —anyone; mam —
Me (Krsna); smarati —remembers; nityasah —regularly; tasya —to him; aham
—I am; sulabhah —very easy to achieve; partha —O son of Prtha; nitya —
regularly; yuktasya —engaged; yoginah —of the devotee.

TRANSLATION

For one who remembers Me without deviation, I am easy to obtain, O
son of Prtha, because of his constant engagement in devotional service.

PURPORT

In this verse the bhakti-yoga of the unalloyed devotees of the Supreme
Godhead is described. The preceeding verses mention four different kinds of
devotees—the distressed, the inquisitive, those who seek material gain, and
the speculative philosophers. Different processes of liberation from material
entanglement have also been described: karma-yoga, jhana-yoga, and hatha-
yoga. But here bhakti-yoga, without any mixture of these, is mentioned. In
bhakti-yoga the devotees desire nothing but Krsna. The pure bhakti devotee
does not desire promotion to heavenly planets, nor does he seek salvation or
liberation from material entanglement. A pure devotee does not desire
anything. In the Caitanya-caritamrta the pure devotee is called niskama,

which means he has no desire for self-interest. Perfect peace belongs to him
alone, not to them who strive for personal gain. The pure devotee only wants
to please the Supreme Lord, and so the Lord says that for anyone who is
unflinchingly devoted to Him, He is easy to attain. The devotee can render
service to any of the transcendental forms of the Supreme Lord, and he meets
with none of the problems that plague the practitioners of other yogas. Bhakti-
yoga is very simple and pure and easy to perform. One can begin by simply
chanting Hare Krsna. Krsna is very merciful to those who engage in His
service, and He helps in various ways that devotee who is fully surrendered to
Him so he can understand Him as He is. The Lord gives such a devotee
sufficient intelligence so that ultimately the devotee can attain Him in His
spiritual kingdom.

The special qualification of the pure devotee is that he is always thinking of
Krsna without considering the time or place. There should be no impediments.
He should be able to carry out his service anywhere and at any time. Some say
that the devotee should remain in holy places like Vrndavana or some holy
town where the Lord lived, but a pure devotee can live anywhere and create
the atmosphere of Vrndavana by his devotional service. It was Sri Advaita
who told Lord Caitanya, "Wherever You are, O Lord— there is Vrndavana."

A pure devotee constantly remembers Krsna and meditates upon Him.
These are qualifications of the pure devotee for whom the Lord is most easily
attainable. Bhakd-yoga is the system that the Gita recommends above all
others. Generally, the bhakti-yogTs are engaged in five different ways: 1)
santa-bhakta, engaged in devotional service in neutrality; 2) dasya-bhakta,
engaged in devotional service as servant; 3) sakhya-bhakta, engaged as friend;
4) vatsalya-bhakta, engaged as parent; and 5) madhurya- bhakta, engaged as
conjugal lover of the Supreme Lord. In any of these ways, the pure devotee is
always constantly engaged in the transcendental loving service of the Supreme
Lord and cannot forget the Supreme Lord, and so for him the Lord is easily
attained. A pure devotee cannot forget the Supreme Lord for a moment, and
similarly, the Supreme Lord cannot forget His pure devotee for a moment.
This is the great blessing of the Krsna conscious process of chanting the
mahamantra, Hare Krsna.

TEXT 15

Jldi: 11**11

mam upetya punar janma
duhkhalayam asasvatam —
napnuvanti mahatmanah

samsiddhim paramam gatah

mam —unto Me; upetya —achieving; punah —again; janma —birth; duhkha-
alayam —place of miseries; asasvatam —temporary; na —never; apnuvanti —
attain; mahatmanah —the great souls; samsiddhim —perfection; paramam
—ultimate; gatah —achieved.

TRANSLATION

After attaining Me, the great souls, who are yogis in devotion, never
return to this temporary world, which is full of miseries, because they
have attained the highest perfection.

PURPORT

Since this temporary material world is full of the miseries of birth, old age,
disease and death, naturally he who achieves the highest perfection and attains
the supreme planet, Krsnaloka, Goloka Vrndavana, does not wish to return.
The supreme planet is described in Vedic literature as beyond our material
vision, and it is considered the highest goal. The mahatmas (great souls)
receive transcendental messages from the realized devotees and thus gradually
develop devotional service in Krsna consciousness and become so absorbed in
transcendental service that they no longer desire elevation to any of the
material planets, nor do they even want to be transferred to any spiritual
planet. They only want Krsna's association and nothing else. Such great souls
in Krsna consciousness attain the highest perfection of life. In other words,
they are the supreme souls.

TEXT 16

^rfw^r 11^ II

abrahma-bhuvanal lokah
punar avartino 'rjuna
mam upetya tu kaunteya
punar janma na vidyate

abrahma —up to the Brahmaloka planet; bhuvanat —from the planetary
systems; lokah —planets; punah —again; avartinah —returning; arjuna —O
Arjuna; mam —unto Me; upetya —arriving; tu —but; kaunteya —O son of
KuntI; punah janma —rebirth; na —never; vidyate —takes to.

TRANSLATION

From the highest planet in the material world down to the lowest, all
are places of misery wherein repeated birth and death take place. But one
who attains to My abode, O son of KuntI, never takes birth again.

PURPORT

All kinds of yogTs-karma, jhana, hatha, etc.—eventually have to attain
devotional perfection in bhakti-yoga, or Krsna consciousness, before they can
go to Krsna's transcendental abode and never return. Those who attain the
highest material planets or the planets of the demigods are again subjected to
repeated birth and death. As persons on earth are elevated to higher planets,
people in higher planets such as Brahmaloka, Candraloka and Indraloka fall
down to earth. The practice of sacrifice called pahcagni-vidya, recommended
in the Katha Upanisad, enables one to achieve Brahmaloka, but if, in
Brahmaloka, one does not cultivate Krsna consciousness, then he must return
to earth. Those who progress in Krsna consciousness in the higher planets are
gradually elevated to higher and higher planets and at the time of universal
devastation are transferred to the eternal spiritual kingdom. When there is
devastation of this material universe, Brahma and his devotees, who are
constantly engaged in Krsna consciousness, are all transferred to the spiritual
universe and to specific spiritual planets according to their desires.

TEXT 17

Trftrt^ i -d i Ia^I i\ ct<N4) ^ht: ii$vs ii

sahasra-yuga-paryantam
aharyad brahmano viduh
ratrim yuga-sahasrantarh
te 'ho-ratra-vido janah

sahasra —thousand; yuga —millenniums; prayantam —including; ahah —
day; yat —that; brahmanah —of Brahma; viduh —know it; ratrim —night; yuga
—millenniums; sahasra-antam —similarly, at the end of one thousand; te
—that; ahah-ratra —day and night; vidah —understand; janah —people.

TRANSLATION

By human calculation, a thousand ages taken together is the duration
of Brahma's one day. And such also is the duration of his night.

PURPORT

The duration of the material universe is limited. It is manifested in cycles of
kalpas. A kalpa is a day of Brahma, and one day of Brahma consists of a
thousand cycles of four yugas or ages: Satya, Treta, Dvapara, and Kali. The
cycle of Satya is characterized by virtue, wisdom and religion, there being
practically no ignorance and vice, and the yuga lasts 1,728,000 years. In the
Treta-yuga vice is introduced, and this yuga lasts 1,296,000 years. In the
Dvapara-yuga there is an even greater decline in virtue and religion, vice
increasing, and this yuga lasts 864,000 years. And finally in Kali-yuga (the
yuga we have now been experiencing over the past 5,000 years) there is an
abundance of strife, ignorance, irreligion and vice, true virtue being practically
nonexistent, and this yuga lasts 432,000 years. In Kali-yuga vice increases to
such a point that at the termination of the yuga the Supreme Lord Himself
appears as the Kalki avatara, vanquishes the demons, saves His devotees, and
commences another Satya-yuga. Then the process is set rolling again. These
four yugas, rotating a thousand times, comprise one day of Brahma, the
creator god, and the same number comprise one night. Brahma lives one

hundred of such "years" and then dies. These "hundred years" by earth
calculations total to 311 trillion and 40 million earth years. By these
calculations the life of Brahma seems fantastic and interminable, but from the
viewpoint of eternity it is as brief as a lightning flash. In the causal ocean
there are innumerable Brahmas rising and disappearing like bubbles in the
Atlantic. Brahma and his creation are all part of the material universe, and
therefore they are in constant flux.

In the material universe not even Brahma is free from the process of birth,
old age, disease and death. Brahma, however, is directly engaged in the
service of the Supreme Lord in the management of this universe— therefore
he at once attains liberation. Elevated sannyasTs are promoted to Brahma's
particular planet, Brahmaloka, which is the highest planet in the material
universe and which survives all the heavenly planets in the upper strata of the
planetary system, but in due course Brahma and all inhabitants of Brahmaloka
are subject to death, according to the law of material nature.

TEXT 18

3T^T^rr^R^T: I

TT^TFFf 11*5 II

avyaktad vyaktayah sarvah
prabhavanty ahar-agame
ratry-agame pralTyante
tatraivavyakta-samjhake

avyaktat —from the unmanifest; vyaktayah —living entities; sarvah —all;
prabhavanti —come into being; ahah-agame —at the beginning of the day;
ratri-agame —at the fall of night; pralTyante —are annihilated; tatra —there;
eva —certainly; avyakta —the unmanifest; samjhake —called.

TRANSLATION

When Brahma's day is manifest, this multitude of living entities comes
into being, and at the arrival of Brahma's night they are all annihilated.

PURPORT

The less intelligent jivas try to remain within this material world and are
accordingly elevated and degraded in the various planetary systems. During
the daytime of Brahma they exhibit their activities, and at the coming of
Brahma's night they are annihilated. In the day they receive various bodies for
material activities, and at night these bodies perish. The jivas (individual
souls) remain compact in the body of Visnu and again and again are manifest
at the arrival of Brahma's day. When Brahma's life is finally finished, they are
all annihilated and remain unmanifest for millions and millions of years.
Finally, when Brahma is born again in another millennium, they are again
manifest. In this way the jivas are captivated by the material world. However,
those intelligent beings who take to Krsna consciousness and chant Hare
Krsna, Hare Rama in devotional service transfer themselves, even in this life,
to the spiritual planet of Krsna and become eternally blissful there, not being
subject to such rebirths.

TEXT 19

TTWFTSW: \\\\ II

bhuta-gramah sa evayarh
bhutva bhutva praliyate
ratry-agame 'vasah partha
prabhavaty ahar-agame

bhuta-gramah —the aggregate of all living entities; sah —they; eva —
certainly; ayam —this; bhutva bhutva —taking birth; praliyate —annihilate;
ratri —night; agame —on arrival; avasah —automatically; partha —O son of
Prtha; prabhavanti —manifest; ahah —during daytime; agame —on arrival.

TRANSLATION

Again and again the day conies, and this host of beings is active; and

again the night falls, O Partha, and they are helplessly dissolved.

TEXT 20

IRo||

paras tasmat tu bhavo 'nyo
'vyakto 'vyaktat sanatanah
yah sa sarvesu bhutesu
nasyatsu na vinasyati

par ah —transcendental; tasmat —from that; tu —but; bhavah —nature; any ah
—another; avyaktah —unmanifest; avyaktat —from the unmanifest; sanatanah
—eternal; yah —that; sah —which; sarvesu —all; bhutesu —manifestation;
nasyatsu —being annihilated; na —never; vinasyati —annihilated.

TRANSLATION

Yet there is another nature, which is eternal and is transcendental to
this manifested and unmanifested matter. It is supreme and is never
annihilated. When all in this world is annihilated, that part remains as it
is.

PURPORT

Krsna's superior spiritual energy is transcendental and eternal. It is beyond
all the changes of material nature, which is manifest and annihilated during
the days and nights of Brahma. Krsna's superior energy is completely opposite
in quality to material nature. Superior and inferior nature are explained in the
Seventh Chapter.

TEXT 21

Midi I

avyakto 'ksara ity uktas
tam ahuh paramam gatim
yam prapya na nivartante
tad dhama paramam mama

avyaktah —unmanifested; aksarah —infallible; iti —thus; uktah —said; tam
—that which; ahuh —is known; paramam —ultimate; gatim —destination; yam
—that which; prapya —gaining; na —never; nivartante —comes back; tat-
dhama —that abode; paramam —supreme; mama —Mine.

TRANSLATION

That supreme abode is called unmanifested and infallible, and it is the
supreme destination. When one goes there, he never comes back. That is
My supreme abode.

PURPORT

The supreme abode of the Personality of Godhead, Krsna, is described in
the Brahma-samhita as cintamani-dhama, a place where all desires are
fulfilled. The supreme abode of Lord Krsna known as Goloka Vrndavana is
full of palaces made of touchstone. There are also trees which are called
"desire trees" that supply any type of eatable upon demand, and there are cows
known as surabhi cows which supply a limitless supply of milk. In this abode,
the Lord is served by hundreds of thousands of goddesses of fortune
(Laksmls), and He is called Govinda, the primal Lord and the cause of all
causes. The Lord is accustomed to blow His flute (venum kvanantam). His
transcendental form is the most attractive in all the worlds—His eyes are like
the lotus petals and the color of His body like clouds. He is so attractive that
His beauty excels that of thousands of cupids. He wears saffron cloth, a
garland around His neck and a peacock feather in His hair. In the Gita Lord
Krsna gives only a small hint of His personal abode (Goloka Vrndavana)
which is the supermost planet in the spiritual kingdom. A vivid description is
given in the Brahma-samhita. Vedic literature states that there is nothing
superior to the abode of the Supreme Godhead, and that that abode is the
ultimate destination. When one attains to it, he never returns to the material
world. Krsna's supreme abode and Krsna Himself are nondifferent, being of

the same quality. On this earth, Vrndavana, ninety miles southeast of Delhi, is
a replica of that supreme Goloka Vrndavana located in the spiritual sky. When
Krsna descended on this earth, He sported on that particular tract of land
known as Vrndavana in the district of Mathura, India.

TEXT 22

:^nf^r\dlPl IR^ II

purusah sa parah partha

bhaktya labhyas tv ananyaya
yasyantahsthani bhutani
yena sarvam idam tatam

purusah —the Supreme Personality; sah —He; parah —the Supreme, than
whom no one is greater; partha —O son of Prtha; bhaktya —by devotional
service; labhyah —can be achieved; tu —but; ananyaya —unalloyed,
undeviating devotion; yasya —His; antahsthani —within; bhutani —all this
material manifestation; yena —by whom; sarvam —all; idam —whatever we can
see; tatam —distributed.

TRANSLATION

The Supreme Personality of Godhead, who is greater than all, is
attainable by unalloyed devotion. Although He is present in His abode. He
is all-pervading, and everything is situated within Him.

PURPORT

It is here clearly stated that the supreme destination from which there is no
return is the abode of Krsna, the Supreme Person. The Brahma-samhita
describes this supreme abode as ananda-cinmaya-rasa, a place where
everything is full of spiritual bliss. Whatever variegatedness is manifest there
is all of the quality of spiritual bliss—there is nothing material. All
variegatedness is expanded as the spiritual expansion of the Supreme Godhead

Himself, for the manifestation there is totally of the spiritual energy, as
explained in Chapter Seven. As far as this material world is concerned,
although the Lord is always in His supreme abode, He is nonetheless all-
pervading by His material energy. So by His spiritual and material energies He
is present everywhere—both in the material and in the spiritual universes.
Yasyantahsthani means that everything is sustained by Him, whether it be
spiritual or material energy.

It is clearly stated here that only by bhakti, or devotional service, can one
enter into the Vaikuntha (spiritual) planetary system. In all the Vaikunthas
there is only one Supreme Godhead, Krsna, who has expanded Himself into
millions and millions of plenary expansions. These plenary expansions are
four-armed, and they preside over the innumerable spiritual planets. They are
known by a variety of names -Purusottama, Trivikrama, Kesava, Madhava,
Aniruddha, Hrslkesa, Sankarsana, Pradyumna, Srldhara, Vasudeva,
Damodara, Janardana, Narayana, Vamana, Padmanabha, etc. These plenary
expansions are likened unto the leaves of a tree, and the main tree is likened to
Krsna. Krsna, dwelling in Goloka Vrndavana, His supreme abode,
systematically conducts all affairs of both universes (material and spiritual)
without a flaw by power of His all-pervasiveness.

TEXT 23

cq*ii<tRi+n<fRi : I

H^-iidi 'Mi ir^ ii

yatra kale tv anavrttim
avrttim caiva yoginah
prayata yanti tam kalam
vaksyami bharatarsabha

yatra —in that; kale —time; tu —but; anavrttim —no return; avrttim — return;
ca —also; eva —certainly; yoginah —of different kinds of mystics; prayatah
—one who goes; yanti —departs; tam —that; kalam —time; vaksyami —
describing; bharatarsabha —O best of the Bharatas.

TRANSLATION

O best of the Bharatas, I shall now explain to you the different times at
which, passing away from this world, one does or does not come back.

PURPORT

The unalloyed devotees of the Supreme Lord who are totally surrendered
souls do not care when they leave their bodies or by what method. They leave
everything in Krsna's hands and so easily and happily return to Godhead. But
those who are not unalloyed devotees and who depend instead on such
methods of spiritual realization as karma-yoga, jhana-yoga, hatha-yoga, etc.,
must leave the body at a suitable time and thereby be assured whether or not
they will return to the world of birth and death.

If the yogi is perfect, he can select the time and place for leaving this
material world, but if he is not so perfect, then he has to leave at nature's will.
The most suitable time to leave the body and not return is being explained by
the Lord in these verses. According to Acarya Baladeva Vidyabhusana, the
Sanskrit word kala used herein refers to the presiding deity of time.

TEXT 24

dd< H^ldl vjHI: IR* II

agnir jyotir ahah suklah
san-masa uttarayanam
tatra prayata gacchanti

brahma brahma-vido janah

agnih —fire; jyotih —light; ahah —day; suklah —white; sat-masah —six
months; uttarayanam —when the sun passes on the northern side; tatra —
there; prayatah —one who goes; gacchanti —passes away; brahma —the
Absolute; brahma-vidah —one who knows the Absolute; janah —person.

TRANSLATION

Those who know the Supreme Brahman pass away from the world

during the influence of the fiery god, in the light, at an auspicious
moment, during the fortnight of the moon and the six months when the
sun travels in the north.

PURPORT

When fire, light, day and moon are mentioned, it is to be understood that
over all of them there are various presiding deities who make arrangements
for the passage of the soul. At the time of death, the jiva sets forth on the path
to a new life. If one leaves the body at the time designated above, either
accidently or by arrangement, it is possible for him to attain the impersonal
brahmajyoti. Mystics who are advanced in yoga practice can arrange the time
and place to leave the body. Others have no control—if by accident they leave
at an auspicious moment, then they will not return to the cycle of birth and
death, but if not, then there is every possibility that they will have to return.
However, for the pure devotee in Krsna consciousness, there is no fear of
returning, whether he leaves the body at an auspicious or inauspicious
moment, by accident or arrangement.

TEXT 25

IRK II

dhumo ratris tatha krsnah
san-masa daksinayanam
tatra candramasam jyotir
yogi prapya nivartate

dhumah —smoke; ratrih —night; tatha —also; krsnah —the fortnight of the
dark moon; sat-masah —the six months; daksina-ayanam —when the sun
passes on the southern side; tatra —there; candramasam —the moon planet;
jyotih —light, yogi —the mystic; prapya —achieves; nivartate —comes back.

TRANSLATION

The mystic who passes away from this world during the smoke, the
night, the moonlight fortnight, or in the six months when the sun passes to
the south, or who reaches the moon planet, again comes back.

PURPORT

In the Third Canto of SrTmad-Bhagavatam we are informed that those who
are expert in fruitive activities and sacrificial methods on earth attain to the
moon at death. These elevated souls live on the moon for about 10,000 years
(by demigod calculations) and enjoy life by drinking soma-rasa. They
eventually return to earth. This means that on the moon there are higher
classes of living beings, though they may not be perceived by the gross senses.

TEXT 26

hdl ^ TO Hci I

sukla-krsne gatT hy ete
jagatah sasvate mate
ekaya yaty anavrttim
anyayavartate punah

sukla —light; krsne —darkness; gatT —passing away; hi —certainly; ete —all
these; jagatah —of the material world; sasvate —the Vedas; mate —in the
opinion; ekaya —by one; yati —goes; anavrttim —no return; anyaya —by the
other; avartate —comes back; punah —again.

TRANSLATION

According to the Vedas, there are two ways of passing from this world
—one in light and one in darkness. When one passes in light, he does not
come back; but when one passes in darkness, he returns.

PURPORT

The same description of departure and return is quoted by Acarya Baladeva
Vidyabhusana from the Chandogya Upanisad. In such a way, those who are
fruitive laborers and philosophical speculators from time immemorial are
constantly going and coming. Actually they do not attain ultimate salvation,
for they do not surrender to Krsna.

TEXT 27

^ ^|fd I

<blv^ ^l^T IRV9 II

naite srtTpartha janan
yogi muhyati kascana
tasmat sarvesu kalesu
yoga-yukto bhav arjuna

na —never; ete —all these; srtT —different paths; partha —O son of Prtha;
janan —even if they know; yogi —the devotees of the Lord; muhyati —
bewildered; kascana —anyone; tasmat —therefore; sarvesu kalesu —always;
yoga-yuktah —being engaged in Krsna consciousness; bhava —just become;
arjuna —O Arjuna.

TRANSLATION

The devotees who know these two paths, O Arjuna, are never
bewildered. Therefore be always fixed in devotion.

PURPORT

Krsna is here advising Arjuna that he should not be disturbed by the
different paths the soul can take when leaving the material world. A devotee of
the Supreme Lord should not worry whether he will depart either by
arrangement or by accident. The devotee should be firmly established in
Krsna consciousness and chant Hare Krsna. He should know that concern over
either of these two paths is troublesome. The best way to be absorbed in Krsna
consciousness is to be always dovetailed in His service, and this will make

one's path to the spiritual kingdom safe, certain, and direct. The word yoga-
yukta is especially significant in this verse. One who is firm in yoga is
constantly engaged in Krsna consciousness in all his activities. Sri Rupa
GosvamI advises that one should be unattached in the material world and that
all affairs should be steeped in Krsna consciousness. In this way one attains
perfection. Therefore the devotee is not disturbed by these descriptions
because he knows that his passage to the supreme abode is guaranteed by
devotional service.

TEXT 28

«l^ M cjnT 'xLM I
Id dcH4RK

^rTnVTtPlH^fd dl<J^ IRc; II

vedesu yajnesu tapahsu caiva

danesu yat punya-phalarh pradistam
atyed tat sarvam idarh viditva

yogi param sthanam upaid cadyam

vedesu —in the study of the Vedas; yajnesu —in the performances of yajha,
sacrifice; tapahsu —undergoing different types of austerities; ca —also; eva
—certainly; danesu —in giving charities; yat —that which; puny a- phalam —the
result of pious work; pradistam —directed; atyed —surpasses; tat —all those;
sarvam idam —all those described above; viditva —knowing; yogi —the
devotee; param —supreme; sthanam —abode; upaid —achieved peace; ca
—also; adyam —original.

TRANSLATION

A person who accepts the path of devotional service is not bereft of the
results derived from studying the Vedas, performing austere sacrifices,
giving charity or pursuing philosophical and fruitive activities. At the end
he reaches the supreme abode.

PURPORT

This verse is the summation of the Seventh and Eighth Chapters,
particularly as the chapters deal with Krsna consciousness and devotional
service. One has to study the Vedas under the guidance of the spiritual master
and undergo many austerities and penances while living under his care. A
brahmacarT has to live in the home of the spiritual master just like a servant,
and he must beg alms from door to door and bring them to the spiritual master.
He takes food only under the master's order, and if the master neglects to call
the student for food that day, the student fasts. These are some of the Vedic
principles for observing brahmacarya.

After the student studies the Vedas under the master for a period from five
to twenty years, he may become a man of perfect character. Study of the Vedas
isnot meant for the recreation of armchair speculators, but for the formation of
character. After this training, the brahmacarT is allowed to enter into
household life and marry. When he is a householder, he also has to perform
many sacrifices and strive for further enlightenment. Then after retiring from
household life, upon accepting the order of vanaprastha, he undergoes severe
penances, such as living in forests, dressing with tree bark, not shaving, etc.
By carrying out the orders of brahmacarT, householder, vanaprastha and
finally sannyasa, one becomes elevated to the perfectional stage of life. Some
are then elevated to the heavenly kingdoms, and when they become even more
advanced they are liberated in the spiritual sky, either in the impersonal
brahmajyoti or in the Vaikuntha planets or Krsnaloka. This is the path outlined
by Vedic literatures.

The beauty of Krsna consciousness, however, is that by one stroke, by
engaging in devotional service, one can surpass all rituals of the different
orders of life.

One should try to understand the Seventh and Eighth Chapters of the GTta
not by scholarship or mental speculation, but by hearing them in association
with pure devotees. Chapters Six through Twelve are the essence of the GTta.
If one is fortunate to understand the GTta —especially these middle six chapters
—in the association of devotees, then his life at once becomes glorified
beyond all penances, sacrifices, charities, speculations, etc. One should hear
the GTta from the devotee because at the beginning of the Fourth Chapter it is
stated that the GTta can only be perfectly understood by devotees. Hearing the

Gita from devotees, not from mental speculators, is called faith. Through
association of devotees, one is placed in devotional service, and by this
service Krsna's activities, form, pastimes, name, etc., become clear, and all
misgivings are dispelled. Then once doubts are removed, the study of the Gita
becomes extremely pleasurable, and one develops a taste and feeling for
Krsna consciousness. In the advanced stage, one falls completely in love with
Krsna, and that is the beginning of the highest perfectional stage of life which
prepares the devotee's transferral to Krsna's abode in the spiritual sky, Goloka
Vrndavana, where the devotee enters into eternal happiness.

Thus end the Bhaktivedanta Purports to the Eighth Chapter of the Srimad-
Bhagavad-glta in the matter of Attaining the Supreme.

CHAPTER NINE

The Most Confidential Knowledge

TEXT 1

5lW N^I4Hf^d II? II

srT bhagavan uvaca
idam tu te guhyatamarh
pravaksyamy anasuyave
jnanarh vijnana-sahitam

yaj jnatva moksyase 'subhat

srT bhagavan uvaca —the Supreme Personality of Godhead said; idam —
this; tu —but; te —unto you; guhyatamam —most confidential; pravaksyami —I
am speaking; anasuyave —to the nonenvious; jhanam —knowledge; vijhana
—realized knowledge; sahitam —with; yat —which; jnatva —knowing;
moksyase —be released; asubhat —from this miserable material existence.

TRANSLATION

The Supreme Lord said: My dear Arjuna, because you are never
envious of Me, I shall impart to you this most secret wisdom, knowing
which you shall be relieved of the miseries of material existence.

PURPORT

As a devotee hears more and more about the Supreme Lord, he becomes
enlightened. This hearing process is recommended in the SrTmad-
Bhagavatam: "The messages of the Supreme Personality of Godhead are full
of potencies, and these potencies can be realized if topics regarding the
Supreme Godhead are discussed amongst devotees. This cannot be achieved
by the association of mental speculators or academic scholars, for it is realized
knowledge."

The devotees are constantly engaged in the Supreme Lord's service. The
Lord understands the mentality and sincerity of a particular living entity who
is engaged in Krsna consciousness and gives him the intelligence to
understand the science of Krsna in the association of the devotees. Discussion
of Krsna is very potent, and if a fortunate person has such association and tries
to assimilate the knowledge, then he will surely make advancement toward
spiritual realization. Lord Krsna, in order to encourage Arjuna to higher and
higher elevation in His potent service, describes in this Ninth Chapter matters
more confidential than any He has already disclosed.

The very beginning of Bhagavad-gita, the First Chapter, is more or less an
introduction to the rest of the book; and in the Second and Third Chapters, the
spiritual knowledge described is called confidential. Topics discussed in the
Seventh and Eighth Chapters are specifically related to devotional service, and
because they bring enlightenment in Krsna consciousness, they are called

more confidential. But the matters which are described in the Ninth Chapter
deal with unalloyed, pure devotion. Therefore this is called the most
confidential. One who is situated in the most confidential knowledge of Krsna
is naturally transcendental; he therefore has no material pangs, although he is
in the material world. In the Bhakti-rasamrta-sindhu it is said that although
one who has a sincere desire to render loving service to the Supreme Lord is
situated in the conditional state of material existence, he is to be considered
liberated. Similarly, we shall find in the Bhagavad-gTta, Tenth Chapter, that
anyone who is engaged in that way is a liberated person.

Now this first verse has specific significance. Knowledge (idarh jhanam)
refers to pure devotional service, which consists of nine different activities:
hearing, chanting, remembering, serving, worshiping, praying, obeying,
maintaining friendship and surrendering everything. By the practice of these
nine elements of devotional service one is elevated to spiritual consciousness,
Krsna consciousness. At the time when one's heart is cleared of the material
contamination, one can understand this science of Krsna. Simply to
understand that a living entity is not material is not sufficient. That may be the
beginning of spiritual realization, but one should recognize the difference
between activities of the body and spiritual activities by which one
understands that he is not the body.

In the Seventh Chapter we have already discussed the opulent potency of
the Supreme Personality of Godhead, His different energies, the inferior and
superior natures, and all this material manifestation. Now in Chapters Nine
and Ten the glories of the Lord will be delineated.

The Sanskrit word anasuyave in this verse is also very significant.
Generally the commentators, even if they are highly scholarly, are all envious
of Krsna, the Supreme Personality of Godhead. Even the most erudite scholars
write on Bhagavad-gTta very inaccurately. Because they are envious of Krsna,
their commentaries are useless. The commentaries given by devotees of the
Lord are bona fide. No one can explain Bhagavad-gTta, or give perfect
knowledge of Krsna if he is envious. One who criticizes the character of
Krsna without knowing Him is a fool. So such commentaries should be very
carefully avoided. For one who understands that Krsna is the Supreme
Personality of Godhead, the pure and transcendental Personality, these
chapters will be very beneficial.

TEXT 2

^<4 ch4’H^'M J l IR II

raja-vidya raja-guhyam
pavitram idam uttamam
pratyaksavagamam dharmyarh
susukham kartum avyayam

raja-vidya —the king of education; raja-guhyam —the king of confidential
knowledge; pavitram —the purest; idam —this; uttamam —transcendental;
pratyaksa —directly experienced; avagamam —understood; dharmyam —the
principle of religion; susukham —very happy; kartum —to execute; avyayam
—everlasting.

TRANSLATION

This knowledge is the king of education, the most secret of all secrets. It
is the purest knowledge, and because it gives direct perception of the self
by realization, it is the perfection of religion. It is everlasting, and it is
joyfully performed.

PURPORT

This chapter of Bhagavad-gita is called the king of education because it is
the essence of all doctrines and philosophies explained before. There are
seven principal philosophers in India: Gautama, Kanada, Kapila, Yajnavalkya,
Sandilya, Vaisvanara, and, finally, Vyasadeva, the author of the Vedanta-sutra.
So there is no dearth of knowledge in the field of philosophy or transcendental
knowledge. Now the Lord says that this Ninth Chapter is the king of all such
knowledge, the essence of all knowledge that can be derived from the study of
the Vedas and different kinds of philosophy. It is the most confidential because
confidential or transcendental knowledge involves understanding the
difference between the soul and the body. And the king of all confidential
knowledge culminates in devotional service.

Generally, people are not educated in this confidential knowledge; they are
educated in external knowledge. As far as ordinary education is concerned,
people are involved with so many departments: politics, sociology, physics,

chemistry, mathematics, astronomy, engineering, etc. There are so many
departments of knowledge all over the world and many huge universities, but
there is, unfortunately, no university or educational institution where the
science of the spirit soul is instructed. Yet the soul is the most important part
of this body; without the presence of the soul, the body has no value. Still
people are placing great stress on the bodily necessities of life, not caring for
the vital soul.

The Bhagavad-gTta, especially from the Second Chapter on, stresses the
importance of the soul. In the very beginning, the Lord says that this body is
perishable and that the soul is not perishable. That is a confidential part of
knowledge: simply knowing that spirit soul is different from this body and that
its nature is immutable, indestructible and eternal. But that gives no positive
information about the soul. Sometimes people are under the impression that
the soul is different from the body and that when the body is finished, or one
is liberated from the body, the soul remains in a void and becomes impersonal.
But actually that is not the fact. How can the soul, which is so active within
this body, be inactive after being liberated from the body? It is always active.
If it is eternal, then it is eternally active, and its activities in the spiritual
kingdom are the most confidential part of spiritual knowledge. These activities
of the spirit soul are therefore indicated here as constituting the king of all
knowledge, the most confidential part of all knowledge.

This knowledge is the purest form of all activities, as is explained in Vedic
literature. In the Padma Purana, man's sinful activities have been analyzed
and are shown to be the results of sin after sin. Those who are engaged in
fruitive activities are entangled in different stages and forms of sinful
reactions. For instance, when the seed of a particular tree is sown, the tree
does not appear immediately to grow; it takes some time. It is first a small,
sprouting plant, then it assumes the form of a tree, then it flowers, bears fruit,
and, when it is complete, the flowers and fruits are enjoyed by persons who
have sown the seed of the tree. Similarly, a man performs a sinful act, and like
a seed it takes time to fructify. There are different stages. The sinful action
may have already stopped within the individual, but the results or the fruit of
that sinful action are still enjoyed. There are sins which are still in the form of
a seed, and there are others which are already fructified and are giving us fruit,
which we are enjoying as distress and pain, as explained in the twentieth verse
of the Seventh Chapter.

A person who has completely ended the reactions of all sinful activities and
who is fully engaged in pious activities, being freed from the duality of this
material world, becomes engaged in devotional service to the Supreme

Personality of Godhead, Krsna. In other words, those who are actually
engaged in the devotional service of the Supreme Lord are already freed from
all reactions. For those who are engaged in the devotional service of the
Supreme Personality of Godhead, all sinful reactions, whether fructified, in
the stock, or in the form of a seed, gradually vanish. Therefore the purifying
potency of devotional service is very strong, and it is called pavitram
uttamam, the purest. Uttamam means transcendental. Tamas means this
material world or darkness, and uttamam means that which is transcendental
to material activities. Devotional activities are never to be considered material,
although sometimes it appears that devotees are engaged just like ordinary
men. One who can see and is familiar with devotional service, however, will
know that they are not material activities. They are all spiritual and
devotional, uncontaminated by the material modes of nature.

It is said that the execution of devotional service is so perfect that one can
perceive the results directly. This direct result is actually perceived, and we
have practical experience that any person who is chanting the holy names of
Krsna (Hare Krsna, Hare Krsna, Krsna Krsna, Hare Hare/ Hare Rama, Hare
Rama, Rama Rama, Hare Hare) in course of time feels some transcendental
pleasure and very quickly becomes purified of all material contamination.
This is actually seen. Furthermore, if one engages not only in hearing but in
trying to broadcast the message of devotional activities as well, or if he
engages himself in helping the missionary activities of Krsna consciousness,
he gradually feels spiritual progress. This advancement in spiritual life does
not depend on any kind of previous education or qualification. The method
itself is so pure that by simply engaging in it one becomes pure.

In the Vedanta-sutra this is also described in the following words: prakasas
ca karmany abhyasat. "Devotional service is so potent that simply by
engaging in the activities of devotional service, one becomes enlightened
without a doubt." Narada, who happened to be the son of a maidservant, had
no education, nor was he born into a high family. But when his mother was
engaged in serving great devotees, Narada also became engaged, and
sometimes, in the absence of his mother, he would serve the great devotees
himself. Narada personally says, "Once only, by their permission, I took the
remnants of their food, and by so doing all my sins were at once eradicated.
Thus being engaged, I became purified in heart, and at that time the very
nature of the transcendentalist became attractive to me." ( Bhag . 1.5.25)
Narada tells his disciple Vyasadeva that in a previous life he was engaged as a
boy servant of purified devotees during four months of their stay and that he

was intimately associating with them. Sometimes those sages left remnants of
food on their dishes, and the boy, who would wash their dishes, wanted to
taste the remnants. So he asked the great devotees whether he could eat them,
and they gave their permission. Narada then ate those remnants and
consequently became freed from all sinful reactions. As he went on eating, he
gradually became as purehearted as the sages, and he gradually developed the
same taste. The great devotees relished the taste of unceasing devotional
service of the Lord, hearing, chanting, etc., and by developing the same taste,
Narada wanted also to hear and chant the glories of the Lord. Thus by
associating with the sages, he developed a great desire for devotional service.
Therefore he quotes from the Vedanta-sutra (prakasas ca karmany abhyasat):
If one is engaged simply in the acts of devotional service, everything is
revealed to him automatically, and he can understand. This is called prakasah,
directly perceived.

Narada was actually a son of a maidservant. He had no opportunity to go to
school. He was simply assisting his mother, and fortunately his mother
rendered some service to the devotees. The child Narada also got the
opportunity and simply by association achieved the highest goal of all
religions, devotional service. In the SrTmad-Bhagavatam it is said that
religious people generally do not know that the highest perfection of religion
is the attainment of the stage of devotional service. Generally Vedic
knowledge is required for the understanding of the path of self-realization. But
here, although he was not educated in the Vedic principle, Narada acquired the
highest results of Vedic study. This process is so potent that even without
performing the religious process regularly, one can be raised to the highest
perfection. How is this possible? This is also confirmed in Vedic literature:
acaryavan puruso veda. One who is in association with great acaryas, even if
he is not educated or has not studied the Vedas, can become familiar with all
the knowledge necessary for realization.

The process of devotional service is a very happy one. Why? Devotional
service consists of sravanam kirtanam visnoh, so one can simply hear the
chanting of the glories of the Lord or can attend philosophical lectures on
transcendental knowledge given by authorized acaryas. Simply by sitting, one
can learn; then one can eat the remnants of the food offered to God, nice
palatable dishes. In every state devotional service is joyful. One can execute
devotional service even in the most poverty-stricken condition. The Lord says,
patram pusparh phalam: He is ready to accept from the devotee any kind of
offering, never mind what. Even a leaf, a flower, a bit of fruit, or a little water,

which are all available in every part of the world, can be offered by any
person, regardless of social position, and will be accepted if offered with love.
There are many instances in history. Simply by tasting the tulasT leaves
offered to the lotus feet of the Lord, great sages like Sanatkumara became
great devotees. Therefore the devotional process is very nice, and it can be
executed in a happy mood. God accepts only the love with which things are
offered to Him.

It is said here that this devotional service is eternally existing. It is not as
the MayavadI philosophers claim. They sometimes take to so-called
devotional service, and as long as they are not liberated they continue their
devotional service, but at the end, when they become liberated, they "become
one with God." Such temporary time-serving devotional service is not
accepted as pure devotional service. Actual devotional service continues even
after liberation. When the devotee goes to the spiritual planet in the kingdom
of God, he is also engaged there in serving the Supreme Lord. He does not try
to become one with the Supreme Lord.

As it will be seen, actual devotional service begins after liberation. So in
Bhagavad-gTta it is said, brahma-bhuta. After being liberated, or being
situated in the Brahman position, one's devotional service begins. By
executing devotional service, one can understand the Supreme Lord. No one
can understand the Supreme Personality of Godhead by executing karma-
yoga, jnana, or astahga-yoga or any other yoga independently. Without
coming to the stage of devotional service, one cannot understand what is the
Personality of Godhead. In the SrTmad-Bhagavatam it is also confirmed that
when one becomes purified by executing the process of devotional service,
especially by hearing Srimad-Bhagavatam or Bhagavad-gTta from realized
souls, then he can understand the science of Krsna or the science of God.
Evarh prasanna-manaso bhagavad-bhakti-yogatah. When one's heart is
cleared of all nonsense, then one can understand what God is. Thus the
process of devotional service, of Krsna consciousness, is the king of all
education and the king of all confidential knowledge. It is the purest form of
religion, and it can be executed joyfully without difficulty. Therefore one
should adopt it.

TEXT 3

31't'U'^ *Tf Jic^*lKdc4fd 113 II

asraddadhanah purusa
dharmasyasya parantapa
aprapya mam nivartante
mrtyu-samsara-vartmani

asraddadhanah —those who are faithless; purusah —such persons;
dharmasya —of this process of religion; asya —of it; parantapa —O killer of
the enemies; aprapya —without obtaining; mam —Me; nivartante —come back;
mrtyu —death; samsara —material existence; vartmani —on the path of.

TRANSLATION

Those who are not faithful on the path of devotional service cannot
attain Me, O conqueror of foes, but return to birth and death in this
material world.

PURPORT

The faithless cannot accomplish this process of devotional service; that is
the purport of this verse. Faith is created by association with devotees.
Unfortunate people, even after hearing all the evidence of Vedic literature
from great personalities, still have no faith in God. They are hesitant and
cannot stay fixed in the devotional service of the Lord. Thus faith is a most
important factor for progress in Krsna consciousness. In the Caitanya-
caritamrta it is said that one should have complete conviction that simply by
serving the Supreme Lord Sri Krsna he can achieve all perfection. That is
called real faith. In the Srimad-Bhagavatam (3.4.12) it is stated that by giving
water to the root of a tree, its branches, twigs and leaves become satisfied, and
by supplying food to the stomach all the senses of the body become satisfied,
and, similarly, by engaging in the transcendental service of the Supreme Lord,
all the demigods and all the living entities automatically become satisfied.

After reading Bhagavad-gita one should promptly come to the conclusion
of Bhagavad-gTta: one should give up all other engagements and adopt the
service of the Supreme Lord, Krsna, the Personality of Godhead. If one is
convinced of this philosophy of life, that is faith. Now the development of that
faith is the process of Krsna consciousness.

There are three divisions of Krsna conscious men. In the third class are

those who have no faith. If they are engaged in devotional service officially,
for some ulterior purpose, they cannot achieve the highest perfectional stage.
Most probably they will slip, after some time. They may become engaged, but
because they haven't complete conviction and faith, it is very difficult for them
to continue in Krsna consciousness. We have practical experience in
discharging our missionary activity that some people come and apply
themselves to the Krsna consciousness with some hidden motive, and as soon
as they are economically a little well-situated, they give up this process and
take to their old ways again. It is only by faith that one can advance in Krsna
consciousness. As far as the development of faith is concerned, one who is
well versed in the literatures of devotional service and has attained the stage of
firm faith is called a first-class person in Krsna consciousness. And in the
second class are those who are not very advanced in understanding the
devotional scriptures but who automatically have firm faith that Krsna bhakti
or service to Krsna is the best course and so in good faith have taken it up.
Thus they are superior to the third class who have neither perfect knowledge
of the scriptures nor good faith but by association and simplicity are trying to
follow. The third-class person in Krsna consciousness may fall down, but
when one is in the second class or first class, he does not fall down. One in the
first class will surely make progress and achieve the result at the end. As far as
the third-class person in Krsna consciousness is concerned, although he has
faith in the conviction that devotional service to Krsna is very good, he has no
knowledge of Krsna through the scriptures like SrTmad-Bhagavatam and
Bhagavad-gTta. Sometimes these third-class persons in Krsna consciousness
have some tendency toward karma-yoga and jhana-yoga, and sometimes they
are disturbed, but as soon as the infection of karma-yoga or jhana-yoga is
vanquished, they become second-class or first-class persons in Krsna
consciousness. Faith in Krsna is also divided into three stages and described in
SrTmad-Bhagavatam. First-class attachment, second-class attachment, and
third-class attachment are also explained in SrTmad- Bhagavatam in the
Eleventh Canto. Those who have no faith even after hearing about Krsna and
the excellence of devotional service, who think that it is simply eulogy, find
the path very difficult, even if they are supposedly engaged in devotional
service. For them there is very little hope in gaining perfection. Thus faith is
very important in the discharge of devotional service.

TEXT 4

Wddf±K vt| | |
JTcFTTfr'H^dlfH IK II

maya tatam idarin sarvarh
jagad avyakta-murtind
mat-sthani sarva-bhutani
na caharh tesv avasthitah

maya —by Me; tatam —spread; idam —all these manifestations; sarvam —
all; jagat —cosmic manifestation; avyakta-murtind —unmanifested form; mat-
sthani —unto Me; sarva-bhutani —all living entities; na —not; ca —also; aham
— I; tesu —in them; avasthitah —situated.

TRANSLATION

By Me, in My unmanifested form, this entire universe is pervaded. All
beings are in Me, but I am not in them.

PURPORT

The Supreme Personality of Godhead is not perceivable through the gross
material senses. It is said that Lord Sri Krsna's name, fame, pastimes, etc.,
cannot be understood by material senses. Only to one who is engaged in pure
devotional service under proper guidance is He revealed. In the Brahma-
samhita it is stated, premahjanacchurita.... One can see the Supreme
Personality of Godhead, Govinda, always within himself and outside himself
if he has developed the transcendental loving attitude towards Him. Thus for
people in general He is not visible. Here it is said that although He is all-
pervading, everywhere present, He is yet not conceivable by the material
senses. But actually, although we cannot see Him, everything is resting in
Him. As we have discussed in the Seventh Chapter, the entire material cosmic
manifestation is only a combination of His two different energies, the superior
spiritual energy and the inferior material energy. Just as the sunshine is spread
all over the universe, the energy of the Lord is spread all over the creation, and
everything is resting in that energy.

Yet one should not conclude that because He is spread all over He has lost
His personal existence. To refute such argument the Lord says, "I am

everywhere, and everything is in Me, but still I am aloof." For example, a king
heads a government which is but the manifestation of the king's energy; the
different governmental departments are nothing but the energies of the king,
and each department is resting on the king's power. But still one cannot expect
the king to be present in every department personally. That is a crude example.
Similarly, all the manifestations that we see, and everything that exists both in
this material world and in the spiritual world, are resting on the energy of the
Supreme Personality of Godhead. The creation takes place by the diffusion of
His different energies, and, as is stated in the Bhagavad-gTta, He is
everywhere present by His personal representation, the diffusion of His
different energies.

TEXT 5

Hit II

na ca mat-sthani bhutani
pasya me yogam aisvaram
bhuta-bhrn na ca bhuta-stho
mamatma bhuta-bhavanah

na —never; ca —also; mat-sthani —situated in Me; bhutani —all creation;
pasya —just see; me —My; yogam aisvaram —inconceivable mystic power;
bhuta-bhrt —maintainer of all living entities; na —never; ca —also; bhuta-
sthah —in the cosmic manifestation; mama —My; atma —Self; bhuta-
bhavanah —isthe source of all manifestations.

TRANSLATION

And yet everything that is created does not rest in Me. Behold My
mystic opulence! Although I am the maintainer of all living entities, and
although I am everywhere, still My Self is the very source of creation.

PURPORT

The Lord says that everything is resting on Him. This should not be
misunderstood. The Lord is not directly concerned with the maintenance and
sustenance of this material manifestation. Sometimes we see a picture of Atlas
holding the globe on his shoulders; he seems to be very tired, holding this
great earthly planet. Such an image should not be entertained in connection
with Krsna's upholding this created universe. He says that although everything
is resting on Him, still He is aloof. The planetary systems are floating in
space, and this space is the energy of the Supreme Lord. But He is different
from space. He is differently situated. Therefore the Lord says, "Although
they are situated on My inconceivable energy, still, as the Supreme Personality
of Godhead, I am aloof from them." This is the inconceivable opulence of the
Lord.

In the Vedic dictionary it is said, "The Supreme Lord is performing
inconceivably wonderful pastimes, displaying His energy. His person is full of
different potent energies, and His determination is itself actual fact. In this
way the Personality of Godhead is to be understood." We may think to do
something, but there are so many impediments, and sometimes it is not
possible to do as we like. But when Krsna wants to do something, simply by
His willing, everything is performed so perfectly that one cannot imagine how
it is being done. The Lord explains this fact: although He is the maintainer and
sustainer of all material manifestation, He does not touch this material
manifestation. Simply by His supreme will everything is created, everything is
sustained, everything is maintained, and everything is annihilated. There is no
difference between His mind and Himself (as there is a difference between
ourselves and our present material mind) because He is absolute spirit.
Simultaneously the Lord is present in everything; yet the common man cannot
understand how He is also present personally. He is different from this
material manifestation, yet everything is resting on Him. This is explained
here as yogam aisvaram, the mystic power of the Supreme Personality of
Godhead.

TEXT 6

fHcM <*1^: I

rPTT^irui ^dlfH \\% II

yathakasa-sthito nityam
vayuh sarvatra-go mahan

tatha sarvani bhutani

mat-sthanTty upadharaya

yatha —as much as; akasa-sthitah —situated in space; nityam —always;
vayuh —wind; sarvatra-gah —blowing everywhere; mahan —great; tatha —
similarly; sarvani —everything, bhutani —created beings; mat-sthani —situated
in Me; id —thus; upadharaya —try to understand.

TRANSLATION

As the mighty wind, blowing everywhere, always rests in ethereal
space, know that in the same manner all beings rest in Me.

PURPORT

For the ordinary person it is almost inconceivable how the huge material
creation is resting in Him. But the Lord is giving an example which may help
us to understand. Space is the biggest manifestation we can conceive. The
cosmic manifestation rests in space. Space permits the movement of even the
atoms and on up to the greatest planets, the sun and the moon. Although the
sky (or wind or air) is great, still it is situated within space. Space is not
beyond the sky.

Similarly, all the wonderful cosmic manifestations are existing by the
supreme will of God, and all of them are subordinate to that supreme will. As
we generally say, not a blade of grass moves without the will of the Supreme
Personality of Godhead. Thus everything is moving under His will: by His
will everything is being created, everything is being maintained, and
everything is being annihilated. Still He is aloof from everything, as space is
always aloof from the activities of the atmosphere. In the Upanisads, it is
stated, "It is out of the fear of the Supreme Lord that the wind is blowing." In
the Garga Upanisad also it is stated, "By the supreme order, under the
superintendence of the Supreme Personality of Godhead, the moon, the sun
and the great planets are moving." In the Brahma- sarhhita this is also stated.
There is also a description of the movement of the sun, and it is said that the
sun is considered to be one of the eyes of the Supreme Lord and that it has
immense potency to diffuse heat and light. Still it is moving in its prescribed
orbit by the order and the supreme will of Govinda. So, from the Vedic

literature we can find evidence that this material manifestation, which appears
to us to be very wonderful and great, is under the complete control of the
Supreme Personality of Godhead. This will be further explained in the later
verses of this chapter.

TEXT 7

4|||^d Hlfa'bl’H, I
+rMI«4l IIV9 II

sarva-bhutani kaunteya
prakrtim yanti mamikam
kalpa-ksaye punas tani
kalpadau visrjamy aham

sarva-bhutani —all created entities; kaunteya —O son of KuntI; prakrtim —
nature; yanti —enter; mamikam —unto Me; kalpa-ksaye —at the end of the
millennium; punah —again; tani —all those; kalpa-adau —in the beginning of
the millennium; visrjami —I create; aham —I.

TRANSLATION

O son of KuntI, at the end of the millennium every material
manifestation enters into My nature, and at the beginning of another
millennium, by My potency I again create.

PURPORT

The creation, maintenance and annihilation of this material cosmic
manifestation is completely dependent on the supreme will of the Personality
of Godhead. "At the end of the millennium" means at the death of Brahma.
Brahma lives for one hundred years, and his one day is calculated at
4,300,000,000 of our earthly years. His night is of the same duration. His
month consists of thirty such days and nights, and his year of twelve months.
After one hundred such years, when Brahma dies, the devastation or
annihilation takes place; this means that the energy manifested by the

Supreme Lord is again wound up in Himself. Then again, when there is need
to manifest the cosmic world, it is done by His will: "Although I am one, I
shall become many." This is the Vedic aphorism. He expands Himself in this
material energy, and the whole cosmic manifestation again takes place.

TEXT 8

^T: ^pT: I
Ite II

prakrtirh svam avastabhya
visrjami punah punah
bhuta-gramam imam krtsnam
avasam prakrter vasat

prakrtim —material nature; svam —of My personal self; avastabhya —enter
in; visrjami —create; punah punah —again, again; bhuta-gramam —all these
cosmic manifestations; imam —this; krtsnam —total; avasam —automatically;
prakrteh —by the force of nature; vasat —under obligation.

TRANSLATION

The whole cosmic order is under Me. By My will it is manifested again
and again, and by My will it is annihilated at the end.

PURPORT

This matter is the manifestation of the inferior energy of the Supreme
Personality of Godhead. This has already been explained several times. At the
creation, the material energy is let loose as mahat-tattva, into which the Lord
as His first Purusa incarnation, Maha-Visnu, enters. He lies within the Causal
Ocean and breathes out innumerable universes, and into each universe the
Lord again enters as Garbhodakasayl Visnu. Each universe is in that way
created. He still further manifests Himself as Kslrodakasayl Visnu, and that
Visnu enters into everything-even into the minute atom. This fact is explained
here. He enters into everything.

Now, as far as the living entities are concerned, they are impregnated into
this material nature, and as a result of their past deeds they take different
positions. Thus the activities of this material world begin. The activities of the
different species of living beings are begun from the very moment of the
creation. It is not that all is evolved. The different species of life are created
immediately along with the universe. Men, animals, beasts, birds-everything is
simultaneously created, because whatever desires the living entities had at the
last annihilation are again manifested. It is clearly stated here that the living
entities have nothing to do with this process. The state of being in their past
life in the past creation is simply manifested again, and all this is done simply
by His will. This is the inconceivable potency of the Supreme Personality of
God. And after creating different species of life, He has no connection with
them. The creation takes place to accommodate the inclinations of the various
living entities, and so the Lord does not become involved with it.

TEXT 9

T^ JTtrnfr^tfqr i

\\\ II

na ca mam tani karmani
nibadhnanti dhananjaya
udasmavad asmam
asaktam tesu karmasu

na —never; ca —also; mam —Me; tani —all those; karmani —activities;
nibadhnanti —bind; dhananjaya —O conquerer of riches; udasmavat —as
neutral; asmam —situated; asaktam —without attraction; tesu —in them;
karmasu —in activities.

TRANSLATION

O Dhananjaya, all this work cannot bind Me. I am ever detached,
seated as though neutral.

PURPORT

One should not think, in this connection, that the Supreme Personality of
Godhead has no engagement. In His spiritual world He is always engaged. In
the Brahma-sarhhita it is stated: "He is always involved in His eternal,
blissful, spiritual activities, but He has nothing to do with these material
activities." Material activities are being carried on by His different potencies.
The Lord is always neutral in the material activities of the created world. This
neutrality is explained here. Although He has control over every minute detail
of matter, He is sitting as if neutral. The example can be given of a high court
judge sitting on his bench. By his order so many things are happening:
someone is being hanged, someone is being put into jail, someone is awarded
a huge amount of wealth-but still he is neutral. He has nothing to do with all
that gain and loss. Similarly, the Lord is always neutral, although He has His
hand in every sphere of activity. In the Vedanta-sutra it is stated that He is not
situated in the dualities of this material world. He is transcendental to these
dualities. Nor is He attached to the creation and annihilation of this material
world. The living entities take their different forms in the various species of
life according to their past deeds, and the Lord doesn't interfere with them.

TEXT 10

||{o ||

mayadhyaksena prakrdh
suyate sa-caracaram
hetunanena kaunteya
jagad viparivartate

maya —by Me; adhyaksena —by superintendence; prakrdh —material
nature; suyate —manifest; sa —with; caracaram —moving and nonmoving;
hetuna —for this reason; anena —this; kaunteya —O son of KuntI; jagat —the
cosmic manifestation; viparivartate —is working.

TRANSLATION

This material nature is working under My direction, O son of KuntI,
and it is producing all moving and unmoving beings. By its rule this

manifestation is created and annihilated again and again.

PURPORT

It is clearly stated here that the Supreme Lord, although aloof from all the
activities of the material world, remains the supreme director. The Supreme
Lord is the supreme will and the background of this material manifestation,
but the management is being conducted by material nature. Krsna also states
in Bhagavad-gTta that of all the living entities in different forms and species,
"I am the Father." The father gives seeds to the womb of the mother for the
child, and similarly the Supreme Lord by His mere glance injects all the living
entities into the womb of material nature, and they come out in their different
forms and species, according to their last desires and activities. All these
living entities, although born under the glance of the Supreme Lord, still take
their different bodies according to their past deeds and desires. So the Lord is
not directly attached to this material creation. He simply glances over material
nature; material nature is thus activated, and everything is created
immediately. Because He glances over material nature, there is undoubtedly
activity on the part of the Supreme Lord, but He has nothing to do with the
manifestation of the material world directly. This example is given in the
smrti: when there is a fragrant flower before someone, the fragrance is
touched by the smelling power of the person, yet the smelling and the flower
are detached from one another. There is a similar connection between the
material world and the Supreme Personality of Godhead; actually He has
nothing to do with this material world, but He creates by His glance and
ordains. In summary, material nature, without the superintendence of the
Supreme Personality of Godhead, cannot do anything. Yet the Supreme
Personality is detached from all material activities.

TEXT 11

11?? II

avajananti mam mudha
manusim tanum asritam
param bhavam ajananto

mama bhuta-mahesvaram

avajananti —deride; mam —Me; mudhah —foolish men; manusim —in a
human form; tanum —body; asritam —assuming; param —transcendental;
bhavam —nature; ajanantah —not knowing; mama —Mine; bhuta —everything
that be; mahesvaram —supreme proprietor.

TRANSLATION

Fools deride Me when I descend in the human form. They do not know
My transcendental nature and My supreme dominion over all that be.

PURPORT

From the other explanations of the previous verses in this chapter, it is clear
that the Supreme Personality of Godhead, although appearing like a human
being, is not a common man. The Personality of Godhead, who conducts the
creation, maintenance and annihilation of the complete cosmic manifestation,
cannot be a human being. Yet there are many foolish men who consider Krsna
to be merely a powerful man and nothing more. Actually, He is the original
Supreme Personality, as is confirmed in the Brahma-samhita (isvarah
paramah krsnah); He is the Supreme Lord.

There are many Tsvaras, controllers, and one appears greater than another.
In the ordinary management of affairs in the material world, we find some
official or director, and above him there is a secretary, and above him a
minister, and above him a president. Each of them is a controller, but one is
controlled by another. In the Brahma-samhita it is said that Krsna is the
supreme controller; there are many controllers undoubtedly both in the
material and spiritual world, but Krsna is the supreme controller (Tsvarah
paramah krsnah), and His body is sac-cid-ananda, non-material.

Material bodies cannot perform the wonderful acts described in previous
verses. His body is eternal, blissful and full of knowledge. Although He is not
a common man, the foolish deride Him and consider Him to be a man. His
body is called here manusim because He is acting just like a man, a friend of
Arjuna's, a politician involved in the Battle of Kuruksetra. In so many ways
He is acting just like an ordinary man, but actually His body is sac-cid-
ananda-vigraha-e ternal bliss and knowledge absolute. This is confirmed in

the Vedic language also (sac-cid-ananda-rupaya krsnaya): "I offer my
obeisances unto the Supreme Personality of Godhead, Krsna, who is the
eternal blissful form of knowledge." There are other descriptions in the Vedic
language also. Tam ekarh govindam: "You are Govinda, the pleasure of the
senses and the cows." Sac-cid-ananda- vigraham: "And Your form is
transcendental, full of knowledge, bliss and eternality."

Despite the transcendental qualities of Lord Krsna's body, its full bliss and
knowledge, there are many so-called scholars and commentators of
Bhagavad-gTta who deride Krsna as an ordinary man. The scholar may be
born an extraordinary man due to his previous good work, but this conception
of Sri Krsna is due to a poor fund of knowledge. Therefore he is called mudha,
for only foolish persons consider Krsna to be an ordinary human being
because they do not know the confidential activities of the Supreme Lord and
His different energies. They do not know that Krsna's body is a symbol of
complete knowledge and bliss, that He is the proprietor of everything that be
and that He can award liberation to anyone. Because they do not know that
Krsna has so many transcendental qualifications, they deride Him.

Nor do they know that the appearance of the Supreme Personality of
Godhead in this material world is a manifestation of His internal energy. He is
the master of the material energy. As has been explained in several places
(mama maya duratyaya), He claims that the material energy, although very
powerful, is under His control, and whoever surrenders unto Him can get out
of the control of this material energy. If a soul surrendered to Krsna can get
out of the influence of material energy, then how can the Supreme Lord, who
conducts the creation, maintenance and annihilation of the whole cosmic
nature, have a material body like us? So this conception of Krsna is complete
foolishness. Foolish persons, however, cannot conceive that the Personality of
Godhead, Krsna, appearing just like an ordinary man, can be the controller of
all the atoms and of the gigantic manifestation of the universal form. The
biggest and the minutest are beyond their conception, so they cannot imagine
that a form like that of a human being can simultaneously control the infinite
and the minute. Actually although He is controlling the infinite and the finite,
He is apart from all this manifestation. It is clearly stated concerning His
yogam aisvaram, His inconceivable transcendental energy, that He can control
the infinite and the finite simultaneously and that He can remain aloof from
them. Although the foolish cannot imagine how Krsna, who appears just like a
human being, can control the infinite and the finite, those who are pure
devotees accept this, for they know that Krsna is the Supreme Personality of

Godhead. Therefore they completely surrender unto Him and engage in Krsna
consciousness, devotional service of the Lord.

There are many controversies amongst the impersonalists and the
personalists about the Lord's appearance as a human being. But if we consult
Bhagavad-gTta and Srimad- Bhagavatam, the authoritative texts for
understanding the science of Krsna, then we can understand that Krsna is the
Supreme Personality of Godhead. He is not an ordinary man, although He
appeared on this earth as an ordinary human. In the Srimad-Bhagavatam, First
Canto, First Chapter, when the sages inquire about the activities of Krsna, it is
stated that His appearance as a man bewilders the foolish. No human being
could perform the wonderful acts that Krsna performed while He was present
on this earth. When Krsna appeared before His father and mother, Vasudeva
and DevakI, He appeared with four hands, but after the prayers of the parents,
He transformed Himself into an ordinary child. His appearance as an ordinary
human being is one of the features of His transcendental body. In the Eleventh
Chapter of the Gita also it is stated, tenaiva rupena etc. Arjuna prayed to see
again that form of four hands, and when Krsna was thus petitioned by Arjuna,
He again assumed His original form. All these different features of the
Supreme Lord are certainly not those of an ordinary human being.

Some of those who deride Krsna, who are infected with the MayavadI
philosophy, quote the following verse from the Srimad-Bhagavatam to prove
that Krsna is just an ordinary man: aham sarvesu bhutesu bhutatmavasthitah
sada: "The Supreme is present in every living entity." ( Bhag . 3.29.21)We
should better take note of this particular verse from the Vaisnava acaryas like
JIva GosvamI instead of following the interpretation of unauthorized persons
who deride Krsna. JIva GosvamI, commenting on this verse, says that Krsna,
in His plenary expansion as Paramatma, is situated in the moving and the
nonmoving entities as the Supersoul, so any neophyte devotee who simply
gives his attention to the arca-murti, the form of the Supreme Lord in the
temple, and does not respect other living entities is uselessly worshiping the
form of the Lord in the temple. There are three kinds of devotees of the Lord,
and the neophyte is in the lowest stage. The neophyte devotee gives more
attention to the Deity in the temple than to other devotees, so JIva GosvamI
warns that this sort of mentality should be corrected. A devotee should see that
Krsna is present in everyone's heart as Paramatma; therefore every body is the
embodiment or the temple of the Supreme Lord, and as such, as one offers
respect to the temple of the Lord, he should similarly properly respect each
and every body in whom the Paramatma dwells. Everyone should therefore be

given proper respect and should not be neglected.

There are also many impersonalists who deride temple worship. They say
that since God is everywhere, why should one restrict himself to temple
worship? But if God is everywhere, is He not in the temple or in the Deity?
Although the personalist and the impersonalist will fight with one another
perpetually, a perfect devotee in Krsna consciousness knows that although
Krsna is the Supreme Personality, He is all-pervading, as is confirmed in the
Brahma-samhita. Although His personal abode is Goloka Vrndavana and He
is always staying there, still, by His different manifestations of energy and by
His plenary expansion, He is present everywhere in all parts of the material
and spiritual creation.

TEXT 12

II

moghasa mogha-karmano
mogha-jhana vicetasah
raksasim asurim caiva
prakrtim mohimm sritah

moghasah —baffled hope; mogha-karmanah —baffled in fruitive activities;
mogha-jnanah —baffled in knowledge; vicetasah —bewildered; raksasim —
demonic; asurim —atheistic; ca —and; eva —certainly; prakrtim —nature;
mohimm —bewildering; sritah —taking shelter of.

TRANSLATION

Those who are thus bewildered are attracted by demonic and atheistic
views. In that deluded condition, their hopes for liberation, their fruitive
activities, and their culture of knowledge are all defeated.

PURPORT

There are many devotees who assume themselves to be in Krsna

consciousness and devotional service but at heart do not accept the Supreme
Personality of Godhead, Krsna, as the Absolute Truth. For them, the fruit of
devotional service-going back to Godhead-will never be tasted. Similarly,
those who are engaged in fruitive, pious activities and who are ultimately
hoping to be liberated from this material entanglement will never be
successful either because they deride the Supreme Personality of Godhead,
Krsna. In other words, persons who mock Krsna are to be understood to be
demonic or atheistic. As described in the Seventh Chapter of Bhagavad-gTta,
such demonic miscreants never surrender to Krsna. Therefore their mental
speculations to arrive at the Absolute Truth bring them to the false conclusion
that the ordinary living entity and Krsna are one and the same. With such a
false conviction, they think that the body of any human being is now simply
covered by material nature and that as soon as one is liberated from this
material body there is no difference between God and himself. This attempt to
become one with Krsna will be baffled because of delusion. Such atheistic and
demoniac cultivation of spiritual knowledge is always futile. That is the
indication of this verse. For such persons, cultivation of the knowledge in the
Vedic literature, like the Vedanta-sutra and the Upanisads, is always baffled.

It is a great offense, therefore, to consider Krsna, the Supreme Personality
of Godhead, to be an ordinary man. Those who do so are certainly deluded
because they cannot understand the eternal form of Krsna. In the Brhad-
vaisnava mantra it is clearly stated that one who considers the body of Krsna
to be material should be driven out from all rituals and activities of the sruti.
And if one by chance sees his face, he should at once take bath in the Ganges
to rid himself of infection. People jeer at Krsna because they are envious of
the Supreme Personality of Godhead. Their destiny is certainly to take birth
after birth in the species of atheistic and demoniac life. Perpetually, their real
knowledge will remain under delusion, and gradually they will regress to the
darkest region of creation.

TEXT 13

H^^WI Pt^dl: I
$IMI ^dlR^^ ||?3 II

mahatmanas tu mam partha
daivim prakrtim asritah
bhajanty ananya-manaso

jnatva bhutadim avyayam

mahatmanah —the great souls; tu —but; mam —unto Me; partha —O son of
Prtha; daivim —divine; prakrtim —nature; asritah —taken shelter of; bhajanti
—render service; ananya-manasah —without deviation of the mind; jnatva
—knowing; bhuta —creation; adim —original; avyayam —inexhaustible.

TRANSLATION

O son of Prtha, those who are not deluded, the great souls, are under
the protection of the divine nature. They are fully engaged in devotional
service because they know Me as the Supreme Personality of Godhead,
original and inexhaustible.

PURPORT

In this verse the description of mahatma is clearly given. The first sign of
the mahatma is that he is already situated in the divine nature. He is not under
the control of material nature. And how is this effected? That is explained in
the Seventh Chapter: one who surrenders unto the Supreme Personality of
Godhead, Sri Krsna, at once becomes freed from the control of material
nature. That is the qualification. One can become free from the control of
material nature as soon as he surrenders his soul to the Supreme Personality of
Godhead. That is the preliminary formula. Being marginal potency, as soon as
the living entity is freed from the control of material nature, he is put under
the guidance of the spiritual nature. The guidance of the spiritual nature is
called daivim prakrtim, divine nature. So, when one is promoted in that way-
by surrendering to the Supreme Personality of Godhead-one attains to the
stage of great soul, mahatma.

The mahatma does not divert his attention to anything outside Krsna
because he knows perfectly well that Krsna is the original Supreme Person,
the cause of all causes. There is no doubt about it. Such a mahatma, or great
soul, develops through association with other mahatmas, pure devotees. Pure
devotees are not even attracted by Krsna's other features, such as the four¬
armed Maha-Visnu. They are simply attracted by the two- armed form of
Krsna. Since they are not attracted to other features of Krsna (what to speak of
the demigods), they are not concerned with any form of a demigod or of a

human being. They only meditate upon Krsna in Krsna consciousness. They
are always engaged in the unswerving service of the Lord in Krsna
consciousness.

TEXT 14

JTT^dr^l fHc^Vdl II** II

satatam kfrtayanto mam
yatantas ca drdha-vratah
namasyantas ca mam bhaktya
nitya-yukta upasate

satatam —always; kirtayantah —chanting; mam —Me; yatantah ca —fully
endeavoring also; drdha-vratah —with determination; namasyantah ca —
offering obeisances; mam —unto Me; bhaktya —in devotion; nitya-yuktah
—perpetually engaged; upasate —worship.

TRANSLATION

Always chanting My glories, endeavoring with great determination,
bowing down before Me, these great souls perpetually worship Me with
devotion.

PURPORT

The mahatma cannot be manufactured by rubber-stamping an ordinary man.
His symptoms are described here: a mahatma is always engaged in chanting
the glories of the Supreme Lord Krsna, the Personality of Godhead. He has no
other business. He is always engaged in the glorification of the Lord. In other
words, he is not an impersonalist. When the question of glorification is there,
one has to glorify the Supreme Lord, praising His holy name, His eternal
form, His transcendental qualities and His uncommon pastimes. One has to
glorify all these things; therefore a mahatma is attached to the Supreme
Personality of Godhead.

One who is attached to the impersonal feature of the Supreme Lord, the
brahmajyoti, is not described as mahatma in the Bhagavad-gTta. He is
described in a different way in the next verse. The mahatma is always engaged
in different activities of devotional service, as described in the Srimad-
Bhagavatam, hearing and chanting about Visnu, not a demigod or human
being. That is devotion: sravanam kfrtanam visnoh, smaranam, and
remembering Him. Such a mahatma has firm determination to achieve at the
ultimate end the association of the Supreme Lord in any one of the five
transcendental rasas. To achieve that success, he engages all activities
—mental, bodily and vocal, everything—in the service of the Supreme Lord,
Sri Krsna. That is called full Krsna consciousness.

In devotional service there are certain activities which are called
determined, such as fasting on certain days, like the eleventh day of the moon,
EkadasT, and on the appearance day of the Lord, etc. All these rules and
regulations are offered by the great acaryas for those who are actually
interested in getting admission into the association of the Supreme Personality
of Godhead in the transcendental world. The mahatmas, great souls, strictly
observe all these rules and regulations, and therefore they are sure to achieve
the desired result.

As described in the second verse of this chapter, this devotional service is
not only easy, but it can be performed in a happy mood. One does not need to
undergo any severe penance and austerity. He can live this life in devotional
service, guided by an expert spiritual master, and in any position, either as a
householder or a sannyasT, or a brahmacarT; in any position and anywhere in
the world, he can perform this devotional service to the Supreme Personality
of Godhead and thus become actually mahatma, a great soul.

TEXT 15

||^ ||

jhana-yajhena capy anye
yajanto mam upasate
ekatvena prthaktvena

bahudha visvato-mukham

jhana-yajhena —by cultivation of knowledge; ca —also; api —certainly; anye
—others; yajantah —worshiping; mam —Me; upasate —worship; ekatvena —in
oneness; prthaktvena —in duality; bahudha —diversity; visvatah-mukham —in
the universal form.

TRANSLATION

Others, who are engaged in the cultivation of knowledge, worship the
Supreme Lord as the one without a second, diverse in many, and in the
universal form.

PURPORT

This verse is the summary of the previous verses. The Lord tells Arjuna that
those who are purely in Krsna consciousness and do not know anything other
than Krsna are called mahatma; yet there are other persons who are not
exactly in the position of mahatma but who worship Krsna also, in different
ways. Some of them are already described as the distressed, the financially
destitute, the inquisitive, and those who are engaged in the cultivation of
knowledge. But there are others who are still lower, and these are divided into
three: 1) He who worships himself as one with the Supreme Lord, 2) He who
concocts some form of the Supreme Lord and worships that, and 3) He who
accepts the universal form, the visvarupa of the Supreme Personality of
Godhead, and worships that. Out of the above three, the lowest, those who
worship themselves as the Supreme Lord, thinking themselves to be monists,
are most predominant. Such people think themselves to be the Supreme Lord,
and in this mentality they worship themselves. This is also a type of God
worship, for they can understand that they are not the material body but are
actually spiritual soul; at least, such a sense is prominent. Generally the
impersonalists worship the Supreme Lord in this way. The second class
includes the worshipers of the demigods, those who by imagination consider
any form to be the form of the Supreme Lord. And the third class includes
those who cannot conceive of anything beyond the manifestation of this
material universe. They consider the universe to be the supreme organism or
entity and worship that. The universe is also a form of the Lord.

TEXT 16

aham kratur aharin yajnah
svadhaham aham ausadham
mantro 'ham aham evajyam
aham agnir aham hutam

aham —I; kratuh —ritual; aham —I; yajnah —sacrifice; svadha —oblation;
aham —I ; aham —I; ausadham —healing herb ; mantrah —transcendental
chant; aham —I; aham —I; eva —certainly; ajyam —melted butter; aham —I;
agnih — fire; aham —I; hutam —offering.

TRANSLATION

But it is I who am the ritual, I the sacrifice, the offering to the
ancestors, the healing herb, the transcendental chant. I am the butter and
the fire and the offering.

PURPORT

The sacrifice known as jyotistoma is also Krsna, and He is also the maha-
yajha The oblations offered to the Pitrloka or the sacrifice performed to please
the Pitrloka, considered as a kind of drug in the form of clarified butter, is also
Krsna. The mantras chanted in this connection are also Krsna. And many
other commodities made with milk products for offering in the sacrifices are
also Krsna. The fire is also Krsna because fire is one of the five material
elements and is therefore claimed as the separated energy of Krsna. In other
words, the Vedic sacrifices recommended in the karma-kanda division of the
Vedas are in total also Krsna. Or, in other words, those who are engaged in
rendering devotional service unto Krsna are to be understood to have
performed all the sacrifices recommended in the Vedas.

TEXT 17

MHIdl Hid I Hldi I

^<j ^ hfi n^v9 ii

pitaham asya jagato
mata dhata pitamahah
vedyam pavitram orhkara
rk sama yajur eva ca

pita —father; aham —I; asya —of this; jagatah —of the universe; mata —
mother; dhata —supporter; pitamahah —grandfather; vedyam —what is to be
known; pavitram —that which purifies; omkarah —the syllable om; rk —the Rg-
veda; sama —the Sama-veda; yajuh —the Yajur-veda; eva —certainly; ca —
and.

TRANSLATION

I am the father of this universe, the mother, the support, and the
grandsire. I am the object of knowledge, the purifier and the syllable om.
I am also the Rk, the Sama, and the Yajur [Vedas].

PURPORT

The entire cosmic manifestations, moving and nonmoving, are manifested
by different activities of Krsna's energy. In the material existence we create
different relationships with different living entities who are nothing but
Krsna's marginal energy, but under the creation of prakrti some of them
appear as our father, mother, grandfather, creator, etc., but actually they are
parts and parcels of Krsna. As such, these living entities who appear to be our
father, mother, etc., are nothing but Krsna. In this verse the word dhata means
creator. Not only are our father and mother parts and parcels of Krsna, but
their creator, grandmother, and grandfather, etc., are also Krsna. Actually any
living entity, being part and parcel of Krsna, is Krsna. All the Vedas, therefore,
aim only toward Krsna. Whatever we want to know through the Vedas is but a
progressive step to understand Krsna. That subject matter which helps us
purify our constitutional position is especially Krsna. Similarly, the living
entity who is inquisitive to understand all Vedic principles is also part and
parcel of Krsna and as such is also Krsna. In all the Vedic mantras the word
om, called pranava, is a transcendental sound vibration and is also Krsna. And

because in all the hymns of the four Vedas, Sama, Yajur, Rg and Atharva, the
pranava or omkara is very prominent, it is understood to be Krsna.

TEXT 18

•

WTT: WRL: 11^ II

gatir bharta prabhuh saksT
nivasah saranam suhrt
prabhavah pralayah sthanam
nidhanam bijam avyayam

gatih —goal; bharta —sustainer; prabhuh —Lord; saksi— witness; nivasah —
abode; saranam —refuge; suhrt —most intimate friend; prabhavah —creation;
pralayah —dissolution; sthanam —ground; nidhanam —resting place; bijam —
seed; avyayam —imperishable.

TRANSLATION

I am the goal, the sustainer, the master, the witness, the abode, the
refuge and the most dear friend. I am the creation and the annihilation,
the basis of everything, the resting place and the eternal seed.

PURPORT

Gad means the destination where we want to go. But the ultimate goal is
Krsna, although people do not know it. One who does not know Krsna is
misled, and his so-called progressive march is either partial or hallucinatory.
There are many who make as their destination different demigods, and by
rigid performance of the strict respective methods they reach different planets
known as Candraloka, Suryaloka, Indraloka, Maharloka, etc. But all such
lokas or planets, being creations of Krsna, are simultaneously Krsna and not
Krsna. Actually such planets, being the manifestations of Krsna's energy, are
also Krsna, but actually they only serve as a step forward for realization of

Krsna. To approach the different energies of Krsna is to approach Krsna
indirectly. One should directly approach Krsna, for that will save time and
energy. For example, if there is a possibility of going to the top of a building
by the help of an elevator, why should one go by the staircase, step by step?
Everything is resting on Krsna's energy; therefore without Krsna's shelter
nothing can exist. Krsna is the supreme ruler because everything belongs to
Him and everything exists on His energy. Krsna, being situated in everyone's
heart, is the supreme witness. The residences, countries or planets on which
we live are also Krsna. Krsna is the ultimate goal of shelter, and as such one
should take shelter of Krsna either for protection or for annihilation of his
distressed condition. And whenever we have to take protection, we should
know that our protection must be a living force. Thus Krsna is the supreme
living entity. Since Krsna is the source of our generation, or the supreme
father, no one can be a better friend than Krsna, nor can anyone be a better
well-wisher. Krsna is the original source of creation and the ultimate rest after
annihilation. Krsna is therefore the eternal cause of all causes.

TEXT 19

II

tapamy aham aham varsarh
nigrhnamy utsrjami ca
amrtam caiva mrtyus ca
sad asac caham arjuna

tapami —give heat; aham —I; aham —I; varsam —rain; nigrhnami —withold;
utsrjami —send forth; ca —and; amrtam —immortality; ca —and; eva
—certainly; mrtyuh —death; ca —and; sat —being; asat —nonbeing; ca —and;
aham —I; arjuna —O Arjuna.

TRANSLATION

O Arjuna, I control heat, the rain and the drought. I am immortality,
and I am also death personified. Both being and nonbeing are in Me.

PURPORT

Krsna, by His different energies, diffuses heat and light through the agency
of electricity and the sun. During summer season it is Krsna who checks rain
from falling from the sky, and then, during the rainy season, He gives
unceasing torrents of rain. The energy which sustains us by prolonging the
duration of our life is Krsna, and Krsna meets us at the end as death. By
analyzing all these different energies of Krsna, one can acertain that for Krsna
there is no distinction between matter and spirit, or, in other words, He is both
matter and spirit. In the advanced stage of Krsna consciousness, one does not
therefore make such distinctions. He sees Krsna only in everything.

Since Krsna is both matter and spirit, the gigantic universal form
comprising all material manifestations is also Krsna, and His pastimes in
Vrndavana as two-handed Syamasundara, playing on a flute, are those of the
Supreme Personality of Godhead.

TEXT 20
*TTFmr: JrTTPTT

iro ii

trai-vidya mam soma-pah puta-papa
yajhair istva svargatim prarthayante
te punyam asadya surendra-lokam
asnanti divyan divi deva-bhogan

trai-vidyah —the knowers of the three Vedas; mam —unto Me; soma-pah —
drinkers of soma juice; puta —purified; papah —sins; yajhaih —with
sacrifices; istva —after worshiping; svargatim —passage to heaven;
prarthayante —pray; te —they; punyam —virtue; asadya —enjoying; surendra
—of Indra; lokam —world; asnanti —enjoy; divyan —celestial; divi —in heaven;
deva-bhogan — pleasures of the gods.

TRANSLATION

Those who study the Vedas and drink the soma juice, seeking the
heavenly planets, worship Me indirectly. They take birth on the planet of
Indra, where they enjoy godly delights.

PURPORT

The word trai-vidyah refers to the three Vedas, Sama, Yajur and Rg. A
brahmana who has studied these three Vedas is called a tri-vedT. Anyone who
is very much attached to knowledge derived from these three Vedas is
respected in society. Unfortunately, there are many great scholars of the Vedas
who do not know the ultimate purport of studying them. Therefore Krsna
herein declares Himself to be the ultimate goal for the tri-vedTs. Actual tri-
vedTs take shelter under the lotus feet of Krsna and engage in pure devotional
service to satisfy the Lord. Devotional service begins with the chanting of the
Hare Krsna mantra and side by side trying to understand Krsna in truth.
Unfortunately those who are simply official students of the Vedas become
more interested in offering sacrifices to the different demigods like Indra,
Candra, etc. By such endeavor, the worshipers of different demigods are
certainly purified of the contamination of the lower qualities of nature and are
thereby elevated to the higher planetary system or heavenly planets known as
Maharloka, Janaloka, Tapoloka, etc. Once situated on those higher planetary
systems, one can satisfy his senses hundreds of thousands of times better than
on this planet.

TEXT 21

RwIH

JldUld IRS II

te tam bhuktva svarga-lokarh visalam
ksme punye martya-lokam visanti

evam trayi-dharmam anuprapanna
gatagatam kama-kama labhante

te —they; tarn —that; bhuktva —enjoying; svarga-lokam —heaven; visalam —
vast; ksme —being exhausted; punye —merits; martya-lokam —mortal earth;
visanti —fall down; evam —thus; trayT —three Vedas; dharmam —doctrines;
anuprapannah —following; gata-agatam —death and birth; kama-kamah —
desiring sense enjoyments; labhante —attain.

TRANSLATION

When they have thus enjoyed heavenly sense pleasure, they return to
this mortal planet again. Thus, through the Vedic principles, they achieve
only flickering happiness.

PURPORT

One who is promoted to those higher planetary systems enjoys a longer
duration of life and better facilities for sense enjoyment, yet one is not allowed
to stay there forever. One is again sent back to this earthly planet upon
finishing the resultant fruits of pious activities. He who has not attained
perfection of knowledge, as indicated in the Vedanta-sutra (janmady asya
yatah), or, in other words, he who fails to understand Krsna, the cause of all
causes, becomes baffled in achieving the ultimate goal of life and is thus
subjected to the routine of being promoted to the higher planets and then again
coming down, as if situated on a ferris wheel which sometimes goes up and
sometimes comes down. The purport is that instead of being elevated to the
spiritual world where there is no longer any possibility of coming down, one
simply revolves in the cycle of birth and death on higher and lower planetary
systems. One should better take to the spiritual world to enjoy eternal life full
of bliss and knowledge and never return to this miserable material existence.

TEXT 22

JTT^-^RT; Tjwcl I

ananyas cintayanto mam
ye janah paryupasate
tesam nityabhiyuktanarh

yoga-ksemam vahamy aham

ananyah —no other; cintayantah —concentrating; mam —unto Me; ye —
who; janah —persons; paryupasate —properly worship; tesam —their; nitya —
always abhiyuktanam —fixed in devotion; yoga-ksemam —requirements;
vahami — carry; aham —I.

TRANSLATION

But those who worship Me with devotion, meditating on My
transcendental form-to them I carry what they lack and preserve what
they have.

PURPORT

One who is unable to live for a moment without Krsna consciousness
cannot but think of Krsna twenty-four hours, being engaged in devotional
service by hearing, chanting, remembering, offering prayers, worshiping,
serving the lotus feet of the Lord, rendering other services, cultivating
friendship and surrendering fully to the Lord. Such activities are all auspicious
and full of spiritual potencies; indeed, they make the devotee perfect in self-
realization. Then his only desire is to achieve the association of the Supreme
Personality of Godhead. This is called yoga. By the mercy of the Lord, such a
devotee never comes back to this material condition of life. Ksema refers to
the merciful protection of the Lord. The Lord helps the devotee to achieve
Krsna consciousness by yoga, and when he becomes fully Krsna conscious the
Lord protects him from falling down to a miserable conditioned life.

TEXT 23

ctsft IR3 II

ye 'py anya-devata-bhakta
yajante sraddhayanvitah
te 'pi mam eva kaunteya
yajanty avidhi-purvakam

ye —those; api —also; anya —other; devata —demigods; bhaktah —devotees;
yajante —worship; sraddhaya-anvitah —with faith; te —they; api —also; mam
— Me; eva —even; kaunteya-O son of KuntI; yajanti —sacrifice; avidhi-
purvakam —in a wrong way.

TRANSLATION

Whatever a man may sacrifice to other gods, O son of KuntI, is really
meant for Me alone, but it is offered without true understanding.

PURPORT

"Persons who are engaged in the worship of demigods are not very
intelligent, although such worship is done to Me indirectly," Krsna says. For
example, when a man pours water on the leaves and branches of a tree without
pouring water on the root, he does so without sufficient knowledge or without
observing regulative principles. Similarly, the process of rendering service to
different parts of the body is to supply food to the stomach. The demigods are,
so to speak, different officers and directors in the government of the Supreme
Lord. One has to follow the laws made by the government, not by the officers
or directors. Similarly, everyone is to offer his worship to the Supreme Lord
only. That will automatically satisfy the different officers and directors of the
Lord. The officers and directors are engaged as representatives of the
government, and to offer some bribe to the officers and directors is illegal.
This is stated here as avidhi-purvakam. In other words, Krsna does not
approve the unnecessary worship of the demigods.

TEXT 24

^ IR* II

aham hi sarva-yajhanam
bhokta ca prabhur eva ca
na tu mam abhijananti
tattvenatas cyavanti te

aham —I; hi —surely; sarva —of all; yajhanam —sacrifices; bhokta —enjoyer;
ca —and; prabhuh —Lord; eva —also; ca —and; na —not; tu —but; mam —Me;
abhijananti —know; tattvena —in reality; atah —therefore; cyavanti —fall
down; te —they.

TRANSLATION

I am the only enjoyer and the only object of sacrifice. Those who do not
recognize My true transcendental nature fall down.

PURPORT

Here it is clearly stated that there are many types of yajha performances
recommended in the Vedic literatures, but actually all of them are meant for
satisfying the Supreme Lord. Yajha means Visnu. In the Second Chapter of
Bhagavad-gTta it is clearly stated that one should only work for satisfying
Yajha or Visnu. The perfectional form of human civilization, known as
varnasrama- dharma, is specifically meant for satisfying Visnu. Therefore,
Krsna says in this verse, "I am the enjoyer of all sacrifices because I am the
supreme master." However, less intelligent persons, without knowing this fact,
worship demigods for temporary benefit. Therefore they fall down to material
existence and do not achieve the desired goal of life. If, however, anyone has
any material desire to be fulfilled, he had better pray for it to the Supreme
Lord (although that is not pure devotion), and he will thus achieve the desired
result.

TEXT 25

zn1%^d<dl ^dlP-H^lPd Pl^dl: I
^dlfd M\\^ *jjMl ^lT-d d<JIfddl v>Pl H\*i IRK II

yanti deva-vrata devan
pitfn yanti pitr-vratah
bhutani yanti bhutejya
yanti mad-yajino 'pi mam

yanti —achieve; deva-vratah —worshipers of demigods; devan —to
demigods; pitfn —to ancestors; yanti —go; pitr-vratah —worshipers of
ancestors; bhutani —to ghosts and spirits; yanti —go; bhutejyah —worshipers of
ghosts and spirits; yanti —go; mat — My; yajinah —devotees; api —also; mam —
unto Me.

TRANSLATION

Those who worship the demigods will take birth among the demigods;
those who worship ghosts and spirits will take birth among such beings;
those who worship ancestors go to the ancestors; and those who worship
Me will live with Me.

PURPORT

If anyone has any desire to go to the moon, the sun, or any other planet, one
can attain the desired destination by following specific Vedic principles
recommended for that purpose. These are vividly described in the fruitive
activities portion of the Vedas, technically known as darsa-paurnamasi, which
recommends a specific worship of demigods situated on different heavenly
planets. Similarly, one can attain the pita planets by performing a specific
yajha. Similarly, one can go to many ghostly planets and become a yaksa,
raksa or pisaca. Pisaca worship is called "black arts" or "black magic." There
are many men who practice this black art, and they think that it is spiritualism,
but such activities are completely materialistic. Similarly, a pure devotee, who
worships the Supreme Personality of Godhead only, achieves the planets of
Vaikuntha and Krsnaloka without a doubt. It is very easy to understand
through this important verse that if by simply worshiping the demigods one
can achieve the heavenly planets, or by worshiping the pita achieve the pita
planets, or by practicing the black arts achieve the ghostly planets, why can
the pure devotee not achieve the planet of Krsna or Visnu? Unfortunately
many people have no information of these sublime planets where Krsna and

Visnu live, and because they do not know of them they fall down. Even the
impersonalists fall down from the brahmajyoti. This Krsna consciousness
movement is therefore distributing sublime information to the entire human
society to the effect that by simply chanting the Hare Krsna mantra one can
become perfect in this life and go back home, back to Godhead.

TEXT 26

Trft W dlH I

IR$ II

patram puspam phalarh to yam
yo me bhaktya prayacchati
tad aham bhakty-upahrtam
asnami prayatatmanah

patram —a leaf; puspam —a flower; phalam —a fruit; toyam —water; yah —
whoever; me —unto Me; bhaktya —with devotion; prayacchati —offers; tat
—that; aham —I; bhakti-upahrtam —offered in devotion; asnami —accept;
prayata-atmanah —of one in pure consciousness.

TRANSLATION

If one offers Me with love and devotion a leaf, a flower, fruit or water, I
will accept it.

PURPORT

Here Lord Krsna, having established that He is the only enjoyer, the
primeval Lord, and the real object of all sacrificial offerings, reveals what
types of sacrifices He desires to be offered. If one wishes to engage in
devotional service to the Supreme in order to be purified and to reach the goal
of life-the transcendental loving service of God-then he should find out what
the Lord desires of him. One who loves Krsna will give Him whatever He
wants, and he avoids offering anything which is undesirable or unasked for.
Thus, meat, fish and eggs should not be offered to Krsna. If He desired such

things as offerings, He would have said so. Instead He clearly requests that a
leaf, fruit, flowers and water be given to Him, and He says of this offering, "I
will accept it." Therefore, we should understand that He will not accept meat,
fish and eggs. Vegetables, grains, fruits, milk and water are the proper foods
for human beings and are prescribed by Lord Krsna Himself. Whatever else
we eat cannot be offered to Him, since He will not accept it. Thus we cannot
be acting on the level of loving devotion if we offer such foods.

In the Third Chapter, verse thirteen, Sri Krsna explains that only the
remains of sacrifice are purified and fit for consumption by those who are
seeking advancement in life and release from the clutches of the material
entanglement. Those who do not make an offering of their food, He says in the
same verse, are said to be eating only sin. In other words, their every mouthful
is simply deepening their involvement in the complexities of material nature.
But preparing nice, simple vegetable dishes, offering them before the picture
or Deity of Lord Krsna and bowing down and praying for Him to accept such
a humble offering, enable one to advance steadily in life, to purify the body,
and to create fine brain tissues which will lead to clear thinking. Above all, the
offering should be made with an attitude of love. Krsna has no need of food,
since He already possesses everything that be, yet He will accept the offering
of one who desires to please Him in that way. The important element, in
preparation, in serving and in offering, is to act with love for Krsna.

The impersonalist philosophers, who wish to maintain that the Absolute
Truth is without senses, cannot comprehend this verse of Bhagavad-gTta. To
them, it is either a metaphor or proof of the mundane character of Krsna, the
speaker of the Gita. But, in actuality, Krsna, the Supreme Godhead, has
senses, and it is stated that His senses are interchangeable; in other words, one
sense can perform the function of any other. This is what it means to say that
Krsna is absolute. Lacking senses, He could hardly be considered full in all
opulences. In the Seventh Chapter, Krsna has explained that He impregnates
the living entities into material nature. This is done by His looking upon
material nature. And so in this instance, Krsna's hearing the devotee's words of
love in offering foodstuffs is wholly identical with His eating and actually
tasting. This point should be emphasized: because of His absolute position,
His hearing is wholly identical with His eating and tasting. Only the devotee,
who accepts Krsna as He describes Himself, without interpretation, can
understand that the Supreme Absolute Truth can eat food and enjoy it.

TEXT 27

«\r^ I

IRV9 II

yat karosi yad asnasi
yaj juhosi dadasiyat
yat tapasyasi kaunteya

tat kurusva mad arpanam

yat —what; karosi —you do; yat —whatever; asnasi —you eat; yat —
whatever; juhosi —you offer; dadasi —you give away; yat —whatever; yat —
whatever; tapasyasi —austerities you perform; kaunteya —O son of KuntI; tat
—that; kurusva —make; mat —unto Me; arpanam —offering.

TRANSLATION

O son of KuntI, all that you do, all that you eat, all that you offer and
give away, as well as all austerities that you may perform, should be done
as an offering unto Me.

PURPORT

Thus, it is the duty of everyone to mold his life in such a way that he will
not forget Krsna in any circumstance. Everyone has to work for maintenance
of his body and soul together, and Krsna recommends herein that one should
work for Him. Everyone has to eat something to live; therefore he should
accept the remnants of foodstuffs offered to Krsna. Any civilized man has to
perform some religious ritualistic ceremonies; therefore Krsna recommends,
"Do it for Me," and this is called arcana. Everyone has a tendency to give
something in charity; Krsna says, "Give it to Me," and this means that all
surplus money accummulated should be utilized in furthering the Krsna
consciousness movement. Nowadays people are very much inclined to the
meditational process, which is not practical in this age, but if anyone practices
meditating on Krsna twenty-four hours by chanting the Hare Krsna mantra
round his beads, he is surely the greatest yogi, as substantiated by the Sixth
Chapter of Bhagavad-gita.

TEXT 28

H^TTWTT^rr?^ fafpRTt HI^MRl IRq II

subhasubha-phalair evarh

moksyase karma-bandhanaih
sarmyasa-yoga-yuktatma
vimukto mam upaisyasi

subha —good; asubha —evil; phalaih —results; evam —thus; moksyase —free;
karma —action; bandhanaih —bondage; sarmyasa —of renunciation; yoga —
the yoga; yukta-atma —having the mind firmly set on; vimuktah —liberated;
mam —to Me; upaisyasi —you will attain.

TRANSLATION

In this way you will be freed from all reactions to good and evil deeds,
and by this principle of renunciation you will be liberated and come to
Me.

PURPORT

One who acts in Krsna consciousness under superior direction is called
yukta. The technical term is yukta-vairagya. This is further explained by Rupa
GosvamI as follows.

Rupa GosvamI says that as long as we are in this material world we have to
act; we cannot cease acting. Therefore if actions are performed and the fruits
are given to Krsna, then that is called yukta-vairagya. Actually situated in
renunciation, such activities clear the mirror of the mind, and as the actor
gradually makes progress in spiritual realization he becomes completely
surrendered to the Supreme Personality of Godhead. Therefore at the end he
becomes liberated, and this liberation is also specified. By this liberation he
does not become one with the brahmajyoti but rather enters into the planet of
the Supreme Lord. It is clearly mentioned here: mam upaisyasi, "he comes to
Me," back home, back to Godhead. There are five different stages of

liberation, and here it is specified that the devotee who has always lived his
lifetime here under the direction of the Supreme Lord, as stated, has evolved
to the point where he can, after quitting this body, go back to Godhead and
engage directly in the association of the Supreme Lord.

Anyone who has no other interest but to dedicate his life to the service of
the Lord is actually a sannyasT Such a person always thinks of himself as an
eternal servant, dependant on the supreme will of the Lord. As such, whatever
he does, he does it for the benefit of the Lord. Whatever action he performs,
he performs it as service to the Lord. He does not give serious attention to the
fruitive activities or prescribed duties mentioned in the Vedas. For ordinary
persons it is obligatory to execute the prescribed duties mentioned in the
Vedas, but although a pure devotee who is completely engaged in the service
of the Lord may sometimes appear to go against the prescribed Vedic duties,
actually it is not so.

It is said, therefore, by Vaisnava authorities that even the most intelligent
person cannot understand the plans and activities of a pure devotee. The exact
words are vaisnavera kriya mudra vijhe nd bujhaya. A person who is thus
always engaged in the service of the Lord or is always thinking and planning
how to serve the Lord is to be considered completely liberated at present and
in the future. His going home, back to Godhead, is guaranteed. He is above all
materialistic criticism, just as Krsna is above all criticism.

TEXT 29

^rf^r: i

samo 'ham sarva-bhiitesu
na me dvesyo 'sti na priyah
ye bhajanti tu mam bhaktya
mayi te tesu capy aham

samah —equally disposed; aham —I; sarva-bhutesu —to all living entities; na
—no one; me —Mine; dvesyah —hateful; asti —is; na —nor; priyah —dear; ye
—those; bhajanti —render transcendental service; tu —yet; mam —unto Me;
bhaktya —in devotion; mayi —unto Me; te —such persons; tesu —in them; ca
—also; api —certainly; aham —I.

TRANSLATION

I envy no one, nor am I partial to anyone. I am equal to all. But
whoever renders service unto Me in devotion is a friend, is in Me, and I
am also a friend to him.

PURPORT

One may question here that if Krsna is equal to everyone and no one is His
special friend, then why does He take a special interest in the devotees who
are always engaged in His transcendental service? But this is not
discrimination; it is natural. Any man in this material world may be very
charitably disposed, yet he has a special interest in his own children. The Lord
claims that every living entity-in whatever form-is His son, and as such He
provides everyone with a generous supply of the necessities of life. He is just
like a cloud which pours rain all over, regardless whether it falls on rock or
land or water. But for His devotees, He gives specific attention. Such devotees
are mentioned here: they are always in Krsna consciousness, and therefore
they are always transcendentally situated in Krsna. The very phrase Krsna
consciousness suggests that those who are in such consciousness are living
transcendentalists, situated in Him. The Lord says here distinctly, "mayi te,"
"in Me." Naturally, as a result, the Lord is also in them. This is reciprocal.
This also explains the words: asti na priyah/ye bhajanti: "Whoever surrenders
unto Me, proportionately I take care of him." This transcendental
reciprocation exists because both the Lord and the devotee are conscious.
When a diamond is set in a golden ring, it looks very nice. The gold is
glorified, and at the same time the diamond is glorified. The Lord and the
living entity eternally glitter, and when a living entity becomes inclined to the
service of the Supreme Lord, he looks like gold. The Lord is a diamond, and
so this combination is very nice. Living entities in a pure state are called
devotees. The Supreme Lord becomes the devotee of His devotees. If a
reciprocal relationship is not present between the devotee and the Lord, then
there is no personalist philosophy. In the impersonal philosophy there is no
reciprocation between the Supreme and the living entity, but in the personalist
philosophy there is.

The example is often given that the Lord is like a desire tree, and whatever
one wants from this desire tree, the Lord supplies. But here the explanation is

more complete. The Lord is here stated to be partial to the devotees. This is
the manifestation of the Lord's special mercy to the devotees. The Lord's
reciprocation should not be considered to be under the law of karma. It
belongs to the transcendental situation in which the Lord and His devotees
function. Devotional service of the Lord is not an activity of this material
world; it is part of the spiritual world where eternity, bliss and knowledge
predominate.

TEXT 30

UJ-MToqc|fad) 113*11

apicetsuduracaro

bhajate mam ananya-bhak
sadhur eva sa mantavyah
samyag vyavasito hi sah

api —in spite of; cet —although; suduracarah —one committing the most
abominable actions; bhajate —engaged in devotional service; mam —unto Me;
ananya-bhak —without deviation; sadhuh —saint; eva —certainly; sah —he;
mantavyah —to be considered; samyak —completely; vyavasitah —situated; hi
—certainly; sah —he.

TRANSLATION

Even if one commits the most abominable actions, if he is engaged in
devotional service, he is to be considered saintly because he is properly
situated.

PURPORT

The word suduracaro used in this verse is very significant, and we should
understand it properly. When a living entity is conditioned, he has two kinds
of activities: one is conditional, and the other is constitutional. As for
protecting the body or abiding by the rules of society and state, certainly there

are different activities, even for the devotees, in connection with the
conditional life, and such activities are called conditional. Besides these, the
living entity who is fully conscious of his spiritual nature and is engaged in
Krsna consciousness, or the devotional service of the Lord, has activities
which are called transcendental. Such activities are performed in his
constitutional position, and they are technically called devotional service.
Now, in the conditioned state, sometimes devotional service and the
conditional service in relation to the body will parallel one another. But then
again, sometimes these activities become opposed to one another. As far as
possible, a devotee is very cautious so that he does not do anything that could
disrupt his wholesome condition. He knows that perfection in his activities
depends on his progressive realization of Krsna consciousness. Sometimes,
however, it may be seen that a person in Krsna consciousness commits some
act which may be taken as most abominable socially or politically. But such a
temporary falldown does not disqualify him. In the Srimad-Bhagavatam it is
stated that if a person falls down, but is wholeheartedly engaged in the
transcendental service of the Supreme Lord, the Lord, being situated within
his heart, beautifies him and excuses him from that abomination. The material
contamination is so strong that even a yogi fully engaged in the service of the
Lord sometimes becomes ensnared; but Krsna consciousness is so strong that
such an occasional falldown is at once rectified. Therefore the process of
devotional service is always a success. No one should deride a devotee for
some accidental falldown from the ideal path, for, as is explained in the next
verse, such occasional falldowns will be stopped in due course, as soon as a
devotee is completely situated in Krsna consciousness.

Therefore a person who is situated in Krsna consciousness and is engaged
with determination in the process of chanting Hare Krsna, Hare Krsna, Krsna
Krsna, Hare Hare/Hare Rama, Hare Rama, Rama Rama, Hare Hare should be
considered to be in the transcendental position, even if by chance or accident
he is found to have fallen. The words sadhur eva, "he is saintly," are very
emphatic. They are a warning to the nondevotees that because of an accidental
falldown a devotee should not be derided; he should still be considered saintly
even if he has fallen down accidentally. And the word mantavyah is still more
emphatic. If one does not follow this rule, and derides a devotee for his
accidental falldown, then he is disobeying the order of the Supreme Lord. The
only qualification of a devotee is to be unflinchingly and exclusively engaged
in devotional service.

The mark of a spot which may be seen on the moon does not become an

impediment to the moonlight. Similarly, the accidental falldown of a devotee
from the path of a saintly character does not make him abominable. On the
other hand, one should not misunderstand that a devotee in transcendental
devotional service can act in all kinds of abominable ways; this verse only
refers to an accident due to the strong power of material connections.
Devotional service is more or less a declaration of war against the illusory
energy. As long as one is not strong enough to fight the illusory energy, there
may be accidental falldowns. But when one is strong enough, he is no longer
subjected to such falldowns, as previously explained. No one should take
advantage of this verse and commit nonsense and think that he is still a
devotee. If he does not improve in his character by devotional service, then it
is to be understood that he is not a high devotee.

TEXT 31

W# 113* II

ksipram bhavati dharmatma
sasvac-chantim nigacchati
kaunteya pratijamhi

na me bhaktah pranasyati

ksipram —very soon; bhavati —becomes; dharma-atma —righteous; sasvat-
santim —lasting peace; nigacchati —attains; kaunteya —O son of KuntI;
pratijamhi —justly declare; na —never; me —Mine; bhaktah —devotee;
pranasyati —perishes.

TRANSLATION

He quickly becomes righteous and attains lasting peace. O son of KuntI,
declare it boldly that My devotee never perishes.

PURPORT

This should not be misunderstood. In the Seventh Chapter the Lord says

that one who is engaged in mischievous activities cannot become a devotee of
the Lord. One who is not a devotee of the Lord has no good qualifications
whatsoever. The question remains, then, how can a person engaged in
abominable activities—either by accident or intention—be a pure devotee?
This question may justly be raised. The miscreants, as stated in the Seventh
Chapter, who never come to the devotional service of the Lord, have no good
qualifications, as is stated in the Srimad-Bhagavatam. Generally, a devotee
who is engaged in the nine kinds of devotional activities is engaged in the
process of cleansing all material contamination from the heart. He puts the
Supreme Personality of Godhead within his heart, and all sinful
contaminations are naturally washed away. Continuous thinking of the
Supreme Lord makes him pure by nature. According to the Vedas, there is a
certain regulation that if one falls down from his exalted position, he has to
undergo certain ritualistic processes to purify himself. But here there is no
such condition because the purifying process is already there in the heart of
the devotee, due to his remembering the Supreme Personality of Godhead
constantly. Therefore, the chanting of Hare Krsna, Hare Krsna, Krsna Krsna,
Hare Hare/ Hare Rama, Hare Rama, Rama Rama, Hare Hare should be
continued without stoppage. This will protect a devotee from all accidental
falldowns. He will thus remain perpetually free from all material
contaminations.

TEXT 32

TTWFFJ: I

11^ II

mam hi partha vyapasritya
ye 'pi syuh papa-yonayah
striyo vaisyas tatha sudras
te 'pi yanti param gatim

mam —unto Me; hz-certainly; partha —O son of Prtha; vyapasritya —
particularly taking shelter; ye —anyone; api —also; syuh—becomes; papa-
yonayah —born of a lower family; striyah —women; vaisyah —mercantile
people; tatha —also; sudrah —lower class men; te api —even they; yanti —go;
param —supreme; gatim —destination.

TRANSLATION

O son of Prtha, those who take shelter in Me, though they be of lower
birth—women, vaisyas [merchants], as well as sudras [workers]—can
approach the supreme destination.

PURPORT

It is clearly declared here by the Supreme Lord that in devotional service
there is no distinction between the lower or higher classes of people. In the
material conception of life, there are such divisions, but for a person engaged
in transcendental devotional service to the Lord, there are not. Everyone is
eligible for the supreme destination. In the Srimad-Bhagavatam it is stated
that even the lowest, who are called candalas (dog-eaters), can be elevated by
association with a pure devotee. Therefore devotional service and guidance of
a pure devotee are so strong that there is no discrimination between the lower
and higher classes of men; anyone can take to it. The most simple man taking
center of the pure devotee can be purified by proper guidance. According to
the different modes of material nature, men are classified in the mode of
goodness (brahmanas), the mode of passion (ksatriyas , or administrators), the
mixed modes of passion and ignorance (vaisyas , or merchants), and the mode
of ignorance (sudras, or workers). Those lower than them are called candalas,
and they are born in sinful families. Generally, those who are born in sinful
families are not accepted by the higher classes. But the process of devotional
service and the pure devotee of the Supreme God are so strong that all the
lower classes can attain the highest perfection of life. This is possible only
when one takes center of Krsna. One has to take center completely of Krsna.
Then one can become much greater than great jnanTs and yogis.

TEXT 33

*\\*i 1133 H

kirn punar brahmanah punya
bhakta rajarsayas tatha

anityam asukham lokam

imam prapya bhajasva mam

kim —how much; punah —again; brahmanah-brahmanas; punyah
—righteous ;bhaktah —devotees; rajarsayah —saintly kings; tatha —also;
anityam — temporary; asukham —sorrowful; lokam —planets; imam —this;
prapya — gaining; bhajasva —are engaged in loving service; mam —unto Me.

TRANSLATION

How much greater then are the brahmanas, the righteous, the devotees
and saintly kings who in this temporary miserable world engage in loving
service unto Me.

PURPORT

In this material world there are classifications of people, but, after all, this
world is not a happy place for anyone. It is clearly stated here, anityam
asukham lokam: this world is temporary and full of miseries, not habitable for
any sane gentleman. This world is declared by the Supreme Personality of
Godhead to be temporary and full of miseries. Some of the philosophers,
especially the minor philosophers, say that this world is false, but we can
understand from Bhagavad-gita that the world is not false; it is temporary.
There is a difference between temporary and false. This world is temporary,
but there is another world which is eternal. This world is miserable, but the
other world is eternal and blissful.

Arjuna was born in a saintly royal family. To him also the Lord says, "Take
to My devotional service and come quickly back to Godhead, back home." No
one should remain in this temporary world, full as it is with miseries.
Everyone should attach himself to the bosom of the Supreme Personality of
Godhead so that he can be eternally happy. The devotional service of the
Supreme Lord is the only process by which all problems of all classes of men
can be solved. Everyone should therefore take to Krsna consciousness and
make his life perfect.

TEXT 34

H"H'4I w^r^iwr *TT I

II3* II

man-mana bhava mad-bhakto
mad-yaji mam namaskuru
mam evaisyasi yuktvaivam
atmanam mat-parayanah

mat-manah —always thinking of Me; bhava —become; mat —My; bhaktah
— devotee; mat —My; yaji —worshiper; mam —unto Me; namaskuru —offer
obeisances; mam —unto Me; eva —completely; esyasi —come; yuktva evam —
being absorbed; atmanam —your soul; mat-parayanah —devoted to Me.

TRANSLATION

Engage your mind always in thinking of Me, offer obeisances and
worship Me. Being completely absorbed in Me, surely you will come to
Me.

PURPORT

In this verse it is clearly indicated that Krsna consciousness is the only
means of being delivered from the clutches of this contaminated material
world. Sometimes unscrupulous commentators distort the meaning of what is
clearly stated here: that all devotional service should be offered to the
Supreme Personality of Godhead, Krsna. Unfortunately, unscrupulous
commentators divert the mind of the reader to that which is not at all feasible.
Such commentators do not know that there is no difference between Krsna's
mind and Krsna. Krsna is not an ordinary human being; He is Absolute Truth.
His body, mind and He Himself are one and absolute. It is stated in the Kurma
Purana. as it is quoted by Bhaktisiddhanta Sarasvatl GosvamI in his
Anubhasya comments on Caitanya-caritamrta, Fifth Chapter, Adi-lila, verses
41-48, "deha-dehi-vibhedo 'yam nesvare vidyate kvacit," which means that
there is no difference in Krsna, the Supreme Lord, between Himself and His
body. But, because they do not know this science of Krsna, the commentators
hide Krsna and divide His personality from His mind or from His body.
Although this is sheer ignorance of the science of Krsna, some men make

profit out of misleading the people.

There are some who are demonic; they also think of Krsna, but enviously,
just like King Kamsa, Krsna's uncle. He was also thinking of Krsna always,
but he thought of Krsna as his enemy. He was always in anxiety, wondering
when Krsna would come to kill him. That kind of thinking will not help us.
One should be thinking of Krsna in devotional love. That is bhakti. One
should cultivate the knowledge of Krsna continually. What is that favorable
cultivation? It is to learn from a bona fide teacher. Krsna is the Supreme
Personality of Godhead, and we have several times explained that His body is
not material, but is eternal, blissful knowledge. This kind of talk about Krsna
will help one become a devotee. Otherwise, understanding Krsna from the
wrong source will prove fruitless.

One should therefore engage his mind in the eternal form, the primal form
of Krsna; with conviction in his heart that Krsna is the Supreme, he should
engage himself in worship. There are hundreds of thousands of temples in
India for the worship of Krsna, and devotional service is practiced there.
When such practice is made, one has to offer obeisances to Krsna. One should
lower his head before the Deity and engage his mind, his body, his activities-
everything. That will make one fully absorbed in Krsna without deviation.
This will help one transfer into the Krsnaloka. One should not be deviated by
unscrupulous commentators. One must engage in the nine different processes
of devotional service, beginning with hearing and chanting about Krsna. Pure
devotional service is the highest achievement of human society.

In the Seventh and Eighth Chapters of Bhagavad-gTta, pure devotional
service to the Lord has been explained, apart from the yoga of knowledge and
mystic yoga or fruitive activities. Those who are not purely sanctified may be
attracted by different features of the Lord, like the impersonal brahmajyoti and
localized Paramatma, but a pure devotee directly takes to the service of the
Supreme Lord.

There is a beautiful poem about Krsna in which it is clearly stated that any
person who is engaged in the worship of demigods is most unintelligent and
cannot achieve at any time the supreme award of Krsna. The devotee, in the
beginning, may sometimes fall from the standard, but still he should be
considered superior to all other philosophers and yogis. One who always
engages in Krsna consciousness should be understood to be the perfect saintly
person. His accidental nondevotional activities will diminish, and he will soon
be situated without any doubt in complete perfection. The pure devotee has no
actual chance to fall down because the Supreme Godhead personally takes

care of His pure devotees. Therefore, the intelligent person should take
directly to this process of Krsna consciousness and happily live in this
material world. He will eventually receive the supreme award of Krsna.

Thus end the Bhaktivedanta Purports to the Ninth Chapter of the Srlmad-
Bhagavad-glta in the matter of the Most Confidential Knowledge.

CHAPTER TEN

The Opulence of the Absolute

TEXT 1

WSf ittWOFFT Wlfa f$d+l«WI II? II

srT bhagavan uvaca
bhuya eva maha-baho
srnu me paramam vacah
yat te 'ham priyamanaya

vaksyami hita-kamyaya

srT bhagavan uvaca —the Supreme Personality of Godhead said; bhuyah
—again; eva —certainly; maha-baho —O mighty-armed; smu —just hear; me
—My; paramam —supreme; vacah —information; yat —that which; te —to you;
aham —I; priyamanaya —thinking you dear to Me; vaksyami —say; hita-
kamyaya —for your benefit.

TRANSLATION

The Supreme Lord said: My dear friend, mighty-armed Arjuna, listen
again to My supreme word, which I shall impart to you for your benefit
and which will give you great joy.

PURPORT

The word paramam is explained thus by Parasara Muni: one who is full in
six opulences, who has full strength, full fame, wealth, knowledge, beauty and
renunciation, is paramam, or the Supreme Personality of Godhead. While
Krsna was present on this earth, He displayed all six opulences. Therefore
great sages like Parasara Muni have all accepted Krsna as the Supreme
Personality of Godhead. Now Krsna is instructing Arjuna in more confidential
knowledge of His opulences and His work. Previously, beginning with the
Seventh Chapter, the Lord already explained His different energies and how
they are acting. Now in this chapter He explains His specific opulences to
Arjuna. In the previous chapter he has clearly explained His different energies
to establish devotion in firm conviction. Again in this chapter He tells Arjuna
about His manifestations and various opulences.

The more one hears about the Supreme God, the more one becomes fixed in
devotional service. One should always hear about the Lord in the association
of devotees; that will enhance one's devotional service. Discourses in the
society of devotees can take place only among those who are really anxious to
be in Krsna consciousness. Others cannot take part in such discourses. The
Lord clearly tells Arjuna that because he is very dear to Him, for his benefit
such discourses are taking place.

TEXT 2

^rw&r: ir ii

na me viduh sura-ganah

prabhavam na maharsayah
aham adir hi devanam
maharsTnam ca sarvasah

na —never; me —My; viduh —knows; sura-ganah —demigods; prabhavam
— opulences; na —never; maharsayah —great sages; aham —I am; adih —the
origin; hi —certainly; devanam —of the demigods; maharsTnam —of the great
sages; ca —also; sarvasah —in all respects.

TRANSLATION

Neither the hosts of demigods nor the great sages know My origin, for,
in every respect, I am the source of the demigods and the sages.

PURPORT

As stated in the Brahma-samhita, Lord Krsna is the Supreme Lord. No one
is greater than Him; He is the cause of all causes. Here it is also stated by the
Lord personally that He is the cause of all the demigods and sages. Even the
demigods and great sages cannot understand Krsna; they can understand
neither His name nor His personality, so what is the position of the so-called
scholars of this tiny planet? No one can understand why this Supreme God
comes to earth as an ordinary human being and executes such commonplace
and yet wonderful activities. One should know, then, that scholarship is not
the qualification necessary to understand Krsna. Even the demigods and the
great sages have tried to understand Krsna by their mental speculation, and
they have failed to do so. In the SrTmad- Bhagavatam also it is clearly said
that even the great demigods are not able to understand the Supreme
Personality of Godhead. They can speculate to the limits of their imperfect
senses and can reach the opposite conclusion of impersonalism, of something
not manifested by the three qualities of material nature, or they can imagine
something by mental speculation, but it is not possible to understand Krsna by
such foolish speculation.

Here the Lord indirectly says that if anyone wants to know the Absolute
Truth, "Here I am present as the Supreme Personality of Godhead. I am the
Supreme." One should know this. Although one cannot understand the
inconceivable Lord who is personally present, He nonetheless exists. We can
actually understand Krsna, who is eternal, full of bliss and knowledge, simply
by studying His words in Bhagavad-gTta and SrTmad-Bhagavatam. The
impersonal Brahman can be conceived by persons who are already in the
inferior energy of the Lord, but the Personality of Godhead cannot be
conceived unless one is in the transcendental position.

Because most men cannot understand Krsna in His actual situation, out of
His causeless mercy He descends to show favor to such speculators. Yet
despite the Supreme Lord's uncommon activities, these speculators, due to
contamination in the material energy, still think that the impersonal Brahman
is the Supreme. Only the devotees who are fully surrendered unto the Supreme
Lord can understand, by the grace of the Supreme Personality, that He is
Krsna. The devotees of the Lord do not bother about the impersonal Brahman
conception of God; their faith and devotion bring them to surrender
immediately unto the Supreme Lord, and out of the causeless mercy of Krsna,
they can understand Krsna. No one else can understand Him. So even great
sages agree: What is atma, what is the Supreme? It is He whom we have to
worship.

TEXT 3

yo mam ajam anddim ca
vetd loka-mahesvaram
asammudhah sa martyesu
sarva-papaih pramucyate

yah —anyone; mam —unto Me; ajam —unborn; anddim —without beginning;
ca —also; vetti —knows; loka —the planets; mahesvaram —supreme master;
asammudhah —without doubt; sah —he; martyesu —among those subject to
death; sarva-papaih —from all sinful reactions; pramucyate —is delivered.

TRANSLATION

He who knows Me as the unborn, as the beginningless, as the Supreme
Lord of all the worlds-he, undeluded among men, is freed from all sins.

PURPORT

As stated in the Seventh Chapter, those who are trying to elevate themselves
to the platform of spiritual realization are not ordinary men. They are superior
to millions and millions of ordinary men who have no knowledge of spiritual
realization, but out of those actually trying to understand their spiritual
situation, one who can come to the understanding that Krsnais the Supreme
Personality of Godhead, the proprietor of everything, the unborn, is the most
successful spiritually realized person. In that stage only, when one has fully
understood Krsna's supreme position, can one be free completely from all
sinful reactions.

Here the word ajam, meaning unborn, should not be confused with the
living entities, who are described in the Second Chapter as ajam. The Lord is
different from the living entities who are taking birth and dying due to
material attachment. The conditional souls are changing their bodies, but His
body is not changeable. Even when He comes to this material world, He
comes as the same unborn; therefore in the Fourth Chapter it is said that the
Lord, by His internal potency, is not under the inferior material energy, but is
always in the superior energy.

He was existing before the creation, and He is different from His creation.
All the demigods were created within this material world, but as far as Krsna
is concerned, it is said that He is not created; therefore Krsna is different even
from the great demigods like Brahma and Siva. And because He is the creator
of Brahma, Siva and all the other demigods, He is the Supreme Person of all
planets.

Sri Krsna is therefore different from everything that is created, and anyone
who knows Him as such immediately becomes liberated from all sinful
reaction. One must be liberated from all sinful activities to be in the
knowledge of the Supreme Lord. Only by devotional service can He be known
and not by any other means, as stated in Bhagavad-gTta.

One should not try to understand Krsna as a human being. As stated

previously, only a foolish person thinks Him to be a human being. This is
again expressed here in a different way. A man who is not foolish, who is
intelligent enough to understand the constitutional position of the Godhead, is
always free from all sinful reactions.

If Krsna is known as the son of DevakI, then how can He be unborn? That
is also explained in SrTmad-Bhagavatam: When He appeared before DevakI
and Vasudeva, He was not born as an ordinary child; He appeared in His
original form, and then He transformed Himself into an ordinary child.

Anything done under the direction of Krsna is transcendental. It cannot be
contaminated by the material reactions, which may be auspicious or
inauspicious. The conception that there are things auspicious and inauspicious
in the material world is more or less a mental concoction because there is
nothing auspicious in the material world. Everything is inauspicious because
the very material mask is inauspicious. We simply imagine it to be auspicious.
Real auspiciousness depends on activities in Krsna consciousness in full
devotion and service. Therefore if we at ah want our activities to he
auspicious, then we should work under the directions of the Supreme Lord.
Such directions are given in authoritative scriptures such as SrTmad-
Bhagavatam and Bhagavad-gTta, or from a bona fide spiritual master. Because
the spiritual master is the representative of the Supreme Lord, his direction is
directly the direction of the Supreme Lord. The spiritual master, saintly
persons and scriptures direct in the same way. There is no contradiction in
these three sources. All actions done under such direction are free from the
reactions of pious or impious activities of this material world. The
transcendental attitude of the devotee in the performance of activities is
actually that of renunciation, and this is called sarmyasa. Anyone acting under
the direction of the Supreme Lord is actually a sarmyasT and a yogi, and not
the man who has simply taken the dress of the sarmyasT, or a pseudo -yogT.

TEXTS 4-5

8FTT ^T: W: I
* II
: I
II* II

buddhir jhanam asammohah
ksama satyarh damah samah

in

sukham duhkham bhavo 'bhavo
bhayam cabhayam eva ca
ahimsa samata tustis

tapo danam yaso 'yasah
bhavanti bhava bhutanam
matta eva prthag-vidhah

buddhih —intelligence; jhanam —knowledge; asam-mohah —freedom from
doubt; ksama —forgiveness; satyam —truthfulness; damah —control of the
senses; samah —control of the mind; sukham —happiness; duhkham —distress;
bhavah —birth; abhavah —death; bhayam —fear; ca —also; abhayam—without
fear; eva —also; ca —and; ahimsa —nonviolence; samata —equilibrium; tustih
— satisfaction; tapah —penance; danam —charity; yasah —fame; ayasah —
infamy; bhavanti —become; bhavah —natures; bhutanam —of living entities;
mattah —from Me; eva —certainly; prthak-vidhah —differently arranged.

TRANSLATION

Intelligence, knowledge, freedom from doubt and delusion, forgiveness,
truthfulness, self-control and calmness, pleasure and pain, birth, death,
fear, fearlessness, nonviolence, equanimity, satisfaction, austerity, charity,
fame and infamy are created by Me alone.

PURPORT

The different qualities of living entities, be they good or bad, are all created
by Krsna, and they are described here.

Intelligence refers to the power of analyzing things in proper perspective,
and knowledge refers to understanding what is spirit and what is matter.
Ordinary knowledge obtained by a university education pertains only to
matter, and it is not accepted here as knowledge. Knowledge means knowing
the distinction between spirit and matter. In modern education there is no
knowledge about the spirit; they are simply taking care of the material
elements and bodily needs. Therefore academic knowledge is not complete.

Asammohah, freedom from doubt and delusion, can be achieved when one
is not hesitant and when he understands the transcendental philosophy. Slowly

but surely he becomes free from bewilderment. Nothing should be accepted
blindly; everything should be accepted with care and with caution. Ksama,
forgiveness, should be practiced, and one should excuse the minor offenses of
others. Satyam, truthfulness, means that facts should be presented as they are
for the benefit of others. Facts should not be misrepresented. According to
social conventions, it is said that one can speak the tmth only when it is
palatable to others. But that is not truthfulness. The truth should be spoken in
a straight and forward way, so that others will understand actually what the
facts are. If a man is a thief and if people are warned that he is a thief, that is
truth. Although sometimes the truth is unpalatable, one should not refrain
from speaking it. Truthfulness demands that the facts be presented as they are
for the benefit of others. That is the definition of truth.

Self-control means that the senses should not be used for unnecessary
personal enjoyment. There is no prohibition against meeting the proper needs
of the senses, but unnecessary sense enjoyment is detrimental for spiritual
advancement. Therefore the senses should be restrained from unnecessary use.
Similarly, the mind should not indulge in unnecessary thoughts; that is called
samah, or calmness. Nor should one spend one's time pondering over earning
money. That is a misuse of the thinking power. The mind should be used to
understand the prime necessity of human beings, and that should be presented
authoritatively. The power of thought should be developed in association with
persons who are authorities in the scriptures, saintly persons and spiritual
masters and those whose thinking is highly developed. Sukham, pleasure or
happiness, should always be in that which is favorable for the cultivation of
the spiritual knowledge of Krsna consciousness. And similarly, that which is
painful or which causes distress is that which is unfavorable for the cultivation
of Krsna consciousness. Anything favorable for the development of Krsna
consciousness should be accepted, and anything unfavorable should be
rejected.

Bhava, birth, should be understood to refer to the body. As far as the soul is
concerned, there is neither birth nor death; that we have discussed in the
beginning of Bhagavad-gita. Birth and death apply to one's embodiment in the
material world. Fear is due to worrying about the future. A person in Krsna
consciousness has no fear because by his activities he is sure to go back to the
spiritual sky, back home, back to Godhead. Therefore his future is very bright.
Others, however, do not know what their future holds; they have no
knowledge of what the next life holds. So they are therefore in constant

anxiety. If we want to get free from anxiety, then the best course is to
understand Krsna and be situated always in Krsna consciousness. In that way
we will be free from all fear. In the Srimad-Bhagavatam. it is stated that fear is
caused by our absorption in the illusory energy, but those who are free from
the illusory energy, those who are confident that they are not the material
body, that they are spiritual parts of the Supreme Personality of Godhead and
are therefore engaged in the transcendental service of the Supreme Godhead,
have nothing to fear. Their future is very bright. This fear is a condition of
persons who are not in Krsna consciousness. Bhayam, fearlessness, is only
possible for one in Krsna consciousness.

Ahimsa, nonviolence, means that one should not do anything which will put
others into misery or confusion. Material activities that are promised by so
many politicians, sociologists, philanthropists, etc., do not produce very good
results because the politicians and philanthropists have no transcendental
vision; they do not know what is actually beneficial for human society.
Ahimsa means that people should be trained in such a way that the full
utilization of the human body can be achieved. The human body is meant for
spiritual realization, so any movement or any commissions which do not
further that end commit violence on the human body. That which furthers the
future spiritual happiness of the people in general is called nonviolence.

Samata, equanimity, refers to freedom from attachment and aversion. To be
very much attached or to be very much detached is not the best. This material
world should be accepted without attachment or aversion. Similarly, that
which is favorable for prosecuting Krsna consciousness should be accepted;
that which is unfavorable should be rejected. That is called samata,
equanimity. A person in Krsna consciousness has nothing to reject and nothing
to accept unless it is useful in the prosecution of Krsna consciousness.

Tustih, satisfaction, means that one should not be eager to gather more and
more material goods by unnecessary activity. One should be satisfied with
whatever is obtained by the grace of the Supreme Lord; that is called
satisfaction. Tapas means austerity or penance. There are many rules and
definitions in the Vedas which apply here, like rising early in the morning and
taking a bath. Sometimes it is very troublesome to rise early in the morning,
but whatever voluntary trouble one may suffer in this way is called penance.

Similarly, there are prescriptions for fasting on certain days of the month. One
may not be inclined to practice such fasting, but because of his determination
to make advancement in the science of Krsna consciousness, he should accept
such bodily troubles which are recommended. However, one should not fast
unnecessarily or against Vedic injunctions. One should not fast for some
political purpose; that is described in Bhagavad-gita as fasting in ignorance,
and anything done in ignorance or passion does not lead to spiritual
advancement. Everything done in the mode of goodness does advance one,
however, and fasting done in terms of the Vedic injunctions enriches one in
spiritual knowledge.

As far as charity is concerned, one should give fifty percent of his earnings
to some good cause. And what is a good cause? It is that which is conducted
in terms of Krsna consciousness. That is not only a good cause, but it is the
best cause. Because Krsna is good, His cause is also good. Thus charity
should be given to a person who is engaged in Krsna consciousness.
According to Vedic literature, it is enjoined that charity should be given to the
brahmanas. This practice is still followed, although not very nicely in terms of
the Vedic injunction. But still the injunction is that charity should be given to
the brahmanas. Why? Because they are engaged in higher cultivation of
spiritual knowledge. A brahmana issupposed to devote his whole life to
understanding Brahman. A brahma-jana is one who knows Brahman; he is
called a brahmana. Thus charity is offered to the brahmanas because since
they are always engaged in higher spiritual service, they have no time to earn
their livelihood. In the Vedic literature, charity is also to be awarded to the
renouncer of life, the sannyasT. The sannyasTs beg from door to door, not for
money but for missionary purposes. The system is that they go from door to
door to awaken the householders from the slumber of ignorance. Because the
householders are engaged in family affairs and have forgotten their actual
purpose in life—awakening their Krsna consciousness—it is the business of
the sannyasTs to go as beggars to the householders and encourage them to be
Krsna conscious. As it is said in the Vedas, one should awake and achieve
what is due him in this human form of life. This knowledge and method is
distributed by the sannyasTs; hence charity is to be given to the renouncer of
life, to the brahmanas, and similar good causes, not to any whimsical cause.

Yasah, fame, should be according to Lord Caitanya, who said that a man is
famous when he is known as a great devotee. That is real fame. If one has
become a great man in Krsna consciousness and it is known, then he is truly

famous. One who does not have such fame is infamous.

All these qualities are manifest throughout the universe in human society
and in the society of the demigods. There are many forms of humanity on
other planets, and these qualities are there. Now, for one who wants to
advance in Krsna consciousness, Krsna creates all these qualities, but the
person develops them himself from within. One who engages in the
devotional service of the Supreme Lord develops all the good qualities, as
arranged by the Supreme Lord.

Of whatever we find, good or bad, the origin is Krsna. Nothing can
manifest in this material world which is not in Krsna. That is knowledge;
although we know that things are differently situated, we should realize that
everything flows from Krsna.

TEXT 6

♦iViiqi *1 Mtii'aiiai ^TTvfter^TT: WT: 11^ II

maharsayah sapta purve
catvaro manavas tatha
mad-bhava manasa jata
yesam loka imah prajah

maharsayah —the great sages; sapta —seven; purve —before; catvarah
—four; manavah —Manus; tatha —also; mat-bhavah —born of Me; manasah
—from the mind; jatah —born; yesam —of them; loke —the planets; imah —all
this; prajah —population.

TRANSLATION

The seven great sages and before them the four other great sages and
the Manus [progenitors of mankind] are born out of My mind, and all
creatures in these planets descend from them.

PURPORT

The Lord is giving a genealogical synopsis of the universal population.
Brahma is the original creature born out of the energy of the Supreme Lord
known as Hiranyagarbha. And from Brahma all the seven great sages, and
before them four other great sages, named Sanaka, Sananda, Sanatana, and
Sanatkumara, and the fourteen Manus, are manifest. All these twenty-five
great sages are known as the patriarchs of the living entities all over the
universe. There are innumerable universes and innumerable planets within
each universe, and each planet is full of population of different varieties. All
of them are born of these twenty-five patriarchs. Brahma underwent penance
for one thousand years of the demigods before he realized by the grace of
Krsna how to create. Then from Brahma, Sanaka, Sananda, Sanatana, and
Sanatkumara came out, then Rudra, andthen the seven sages, and in this way
all the brahmanas and ksatriyas are born out of the energy of the Supreme
Personality of Godhead. Brahma is known as pitamaha, the grandfather, and
Krsna is known as the prapita-maha, the father of the grandfather. That is
stated in the Eleventh Chapter of the Bhagavad-gita. (Bg. 11.39)

TEXT 7

IIV9 II

etarh vibhutim yogam ca
mama yo vetti tattvatah
so 'vikalpena yogena
yujyate natra samsayah

etam —all this; vibhutim —opulence; yogam ca —also mystic power; mama
—of Mine; yah —anyone; vetti —knows; tattvatah —factually; sah —he;
avikalpena —without division; yogena —in devotional service; yujyate
—engaged; na —never; atra —here; samsayah —doubt.

TRANSLATION

He who knows in truth this glory and power of Mine engages in
unalloyed devotional service; of this there is no doubt.

PURPORT

The highest summit of spiritual perfection is knowledge of the Supreme
Personality of Godhead. Unless one is firmly convinced of the different
opulences of the Supreme Lord, he cannot engage in devotional service.
Generally people know that God is great, but they do not know in detail how
God is great. Here are the details. If one knows factually how God is great,
then naturally he becomes a surrendered soul and engages himself in the
devotional service of the Lord. When one factually knows the opulences of the
Supreme, there is no alternative but to surrender to Him. This factual
knowledge can be known from the descriptions in Srimad-Bhagavatam and
Bhagavad-gita and similar literatures.

In the administration of this universe there are many demigods distributed
throughout the planetary system, and the chief of them are Brahma, Lord Siva
and the four great Kumaras and other patriarchs. There are many forefathers
of the population of the universe, and all of them are born of the Supreme
Lord Krsna. The Supreme Personality of Godhead, Krsna, is the original
forefather of all forefathers.

These are some of the opulences of the Supreme Lord. When one is firmly
convinced of them, he accepts Krsna with great faith and without any doubt,
and he engages in devotional service. All this particular knowledge is required
in order to increase one's interest in the loving devotional service of the Lord.
One should not neglect to understand fully how great Krsna is, for by knowing
the greatness of Krsna one will be able to be fixed in sincere devotional
service.

TEXT 8

3Id dcdl lie; II

aharh sarvasya prabhavo
mattah sarvarh pravartate
iti matva bhajante mam
budha bhava-samanvitah

aham —I; sarvasya —of all; prabhavah —source of generation; mattah

from Me; sarvam —everything; pravartate —emanates; iti —thus; matva —
knowing; bhajante —becomes devoted; mam —unto Me; budhah —learned;
bhava- samanvitah —with great attention.

TRANSLATION

I am the source of all spiritual and material worlds. Everything
emanates from Me. The wise who know this perfectly engage in My
devotional service and worship Me with all their hearts.

PURPORT

A learned scholar who has studied the Vedas perfectly and has information
from authorities like Lord Caitanya and who knows how to apply these
teachings can understand that Krsna is the origin of everything in both the
material and spiritual worlds, and because he knows this perfectly he becomes
firmly fixed in the devotional service of the Supreme Lord. He can never be
deviated by any amount of nonsensical commentaries or by fools. All Vedic
literature agrees that Krsna is the source of Brahma, Siva and all other
demigods. In the Atharva-veda it is said, "yo brahmanam vidadhati: purvam
yo vai vedarhs ca gapayati sma krsnah." "It was Krsna who in the beginning
instructed Brahma in Vedic knowledge and who disseminated Vedic
knowledge in the past." Then again it is said, " atha puruso ha vai narayano
'kamayata prajah srjeya ity upakramya." "Then the Supreme Personality
Narayana desired to create living entities." Again it is said:

narayanad brahma jayate, narayanad prajapatih prajayate, narayanad indro
jayate, narayanad astau vasavo jayante, narayanad ekadasa rudra jayante,
narayanad dvadasadityah.

"From Narayana, Brahma is born, and from Narayana, the patriarchs are
also born. From Narayana, Indra is born, from Narayana the eight Vasus are
born, from Narayana the eleven Rudras are born, from Narayana the twelve
Adityas are born."

It is said in the same Vedas: brahmanyo devaki-putrah: "The son of DevakI,
Krsna, is the Supreme Personality." Then it is said:

eko vai narayana asln na brahma na Isano napo nagni samau neme dyav-
aprthivl na naksatrani na suryah sa ekakl na ramate tasya dhyanantah sthasya
yatra chandogaih kriyamanastakadi-samjnaka stuti-stomah stomam ucyate.

"In the beginning of the creation there was only the Supreme Personality
Narayana. There was no Brahma, no Siva, no fire, no moon, no stars in the
sky, no sun. There was only Krsna, who creates all and enjoys all."

In the many Puranas it is said that Lord Siva was born from the highest, the
Supreme Lord Krsna, and the Vedas say that it is the Supreme Lord, the
creator of Brahma and Siva, who is to be worshiped. In the Moksa- dharma
Krsna also says, prajapatirh ca rudram capy aham eva srjami vai tau hi mam
na vijanTto mama maya-vimohitau. "The patriarchs, Siva and others are
created by Me, though they do not know that they are created by Me because
they are deluded by My illusory energy." In Varaha Pur ana it is also said,
narayanah paro devas tasmaj jatas caturmukhah tasmad rudro 'bhavad devah
sa ca sarvajhatam gatah. "Narayana is the Supreme Personality of Godhead,
and from Him Brahma was born, from whom Siva was born."

Lord Krsna is the source of all generations, and He is called the most
efficient cause of everything. He says that because "everything is born of Me,
I am the original source of all. Everything is under Me; no one is above Me."
There is no supreme controller other than Krsna. One who understands Krsna
in such a way from a bona fide spiritual master and from Vedic literature, who
engages all his energy in Krsna consciousness, becomes a truly learned man.
In comparison to him, all others, who do not know Krsna properly, are but
fools. Only a fool would consider Krsna to be an ordinary man. A Krsna
conscious person should not be bewildered by fools; he should avoid all
unauthorized commentaries and interpretations on Bhagavad-gTta and proceed
in Krsna consciousness with determination and firmness.

TEXT 9

JTTfHc^i \\\ II

mac-citta mad-gata-prana
bodhayantah parasparam
kathayantas ca mam nityam
tusyanti ca ramanti ca

mat-cittah —minds fully engaged in Me; mat-gata-pranah —lives devoted to
the service of Krsna; bodhayantah —preaching; parasparam —among

themselves; kathayantah ca —talking also; mam —about Me; nityam —
perpetually; tusyanti —are pleased; ca —also; ramanti —enjoy transcendental
bliss; ca —also.

TRANSLATION

The thoughts of My pure devotees dwell in Me, their lives are
surrendered to Me, and they derive great satisfaction and bliss
enlightening one another and conversing about Me.

PURPORT

Pure devotees, whose characteristics are mentioned here, engage
themselves fully in the transcendental loving service of the Lord. Their minds
cannot be diverted from the lotus feet of Krsna. Their talks are solely on the
transcendental subjects. The symptoms of the pure devotees are described in
this verse specifically. Devotees of the Supreme Lord are twenty-four hours
daily engaged in glorifying the pastimes of the Supreme Lord. Their hearts
and souls are constantly submerged in Krsna, and they take pleasure in
discussing Him with other devotees.

In the preliminary stage of devotional service they relish the transcendental
pleasure from the service itself, and in the mature stage they are actually
situated in love of God. Once situated in that transcendental position, they can
relish the highest perfection which is exhibited by the Lord in His abode. Lord
Caitanya likens transcendental devotional service to the sowing of a seed in
the heart of the living entity. There are innumerable living entities traveling
throughout the different planets of the universe, and out of them there are a
few who are fortunate enough to meet a pure devotee and get the chance to
understand devotional service. This devotional service is just like a seed, and
if it is sown in the heart of a living entity, and if he goes on hearing and
chanting, Hare Krsna, Hare Krsna, Krsna Krsna, Hare Hare/ Hare Rama, Hare
Rama, Rama Rama, Hare Hare, that seed fructifies, just as the seed of a tree
fructifies with regular watering. The spiritual plant of devotional service
gradually grows and grows until it penetrates the covering of the material
universe and enters into the brahmajyod effulgence in the spiritual sky. In the
spiritual sky also that plant grows more and more until it reaches the highest
planet, which is called Goloka Vrndavana, the supreme planet of Krsna.

Ultimately, the plant takes shelter under the lotus feet of Krsna and rests there.
Gradually, as a plant grows fruits and flowers, that plant of devotional service
also produces fruits, and the watering process in the form of chanting and
hearing goes on. This plant of devotional service is fully described in the
Caitanya-caritamrta. It is explained there that when the complete plant takes
shelter under the lotus feet of the Supreme Lord, one becomes fully absorbed
in love of God; then he cannot live even for a moment without being in
contact with the Supreme Lord, just as a fish cannot live without water. In
such a state, the devotee actually attains the transcendental qualities in contact
with the Supreme Lord.

The Srimad-Bhagavatam is also full of such narration about the relationship
between the Supreme Lord and His devotees; therefore the Srimad-
Bhagavatam isvery dear to the devotees. In this narration there is nothing
about material activities, sense gratification or liberation. Srimad-Bhagavatam
is the only narration in which the transcendental nature of the Supreme Lord
and His devotees is fully described. Thus the realized souls in Krsna
consciousness take continual pleasure in hearing such transcendental
literatures, just as a young boy and girl take pleasure in association.

TEXT 10

J ll^o II

tesam satata-yuktanam
bhajatarh priti-purvakam
dadami buddhi-yogam tarn
yena mam upayanti te

tesam —unto them; satata-yuktanam —always engaged; bhajatam —in
devotional service; priti-purvakam —in loving ecstasy; dadami —I give;
buddhi-yogam —real intelligence; tarn —that; yena —by which; mam —unto Me;
upayanti—come; te —they.

TRANSLATION

To those who are constantly devoted and worship Me with love, I give

the understanding by which they can come to Me.

PURPORT

In this verse the word buddhi-yogam is very significant. We may remember
that in the Second Chapter the Lord, instructing Arjuna, said that He had
spoken to him of many things and that He would instruct him in the way of
buddhi-yoga. Now buddhi-yoga is explained. Buddhi-yogam itself is action in
Krsna consciousness; that is the highest intelligence. Buddhi means
intelligence, and yogam means mystic activities or mystic elevation. When
one tries to go back home, back to Godhead, and takes fully to Krsna
consciousness in devotional service, his action is called buddhi-yogam. In
other words, buddhi-yogam is the process by which one gets out of the
entanglement of this material world. The ultimate goal of progress is Krsna.
People do not know this; therefore the association of devotees and a bona fide
spiritual master are important. One should know that the goal is Krsna, and
when the goal is assigned, then the path is slowly but progressively traversed,
and the ultimate goal is achieved.

When a person knows the goal of life but is addicted to the fruits of
activities, he is acting in karma-yoga. When he knows that the goal is Krsna,
but he takes pleasure in mental speculations to understand Krsna, he is acting
in jhana-yoga. And when he knows the goal and seeks Krsna completely in
Krsna consciousness and devotional service, he is acting in bhakti-yoga, or
buddhi-yoga, which is the complete yoga. This complete yoga is the highest
perfectional stage of life.

A person may have a bona fide spiritual master and may be attached to a
spiritual organization, but still, if he is not intelligent enough to make
progress, then Krsna from within gives him instructions so that he may
ultimately come to Him without difficulty. The qualification is that a person
always engage himself in Krsna consciousness and with love and devotion
render all kinds of services. He should perform some sort of work for Krsna,
and that work should be with love. If a devotee is intelligent enough, he will
make progress on the path of self-realization. If one is sincere and devoted to
the activities of devotional service, the Lord gives him a chance to make
progress and ultimately attain to Him.

TEXT 11

tesam evanukampartham
aham ajhana-jam tamah
nasayamy atma-bhavastho
jhana-dTpena bhasvata

tesam —for them; eva —certainly; anukampa-artham —to show special
mercy; aham —I; ajhana-jam —due to ignorance; tamah —darkness; nasayami
—dispel; atma —within; bhavasthah —themselves; jhana —of knowledge;
dTpena —with the lamp; bhasvata —glowing.

TRANSLATION

Out of compassion for them, I, dwelling in their hearts, destroy with the
shining lamp of knowledge the darkness born of ignorance.

PURPORT

When Lord Caitanya was in Benares promulgating the chanting of Hare
Krsna, Hare Krsna, Krsna Krsna, Hare Hare/ Hare Rama, Hare Rama, Rama
Rama, Hare Hare, thousands of people were following Him. Prakasananda, a
very influential and learned scholar in Benares at that time, derided Lord
Caitanya for being a sentimentalist. Sometimes philosophers criticize the
devotees because they think that most of the devotees are in the darkness of
ignorance and are philosophically naive sentimentalists. Actually that is not
the fact. There are very, very learned scholars who have put forward the
philosophy of devotion, but even if a devotee does not take advantage of their
literatures or of his spiritual master, if he is sincere in his devotional service he
is helped by Krsna Himself within his heart. So the sincere devotee engaged in
Krsna consciousness cannot be without knowledge. The only qualification is
that one carry out devotional service in full Krsna consciousness.

The modern philosophers think that without discriminating one cannot have
pure knowledge. For them this answer is given by the Supreme Lord: those
who are engaged in pure devotional service, even though they be without
sufficient education and even without sufficient knowledge of the Vedic

principles, are still helped by the Supreme God, as stated in this verse.

The Lord tells Arjuna that basically there is no possibility of understanding
the Supreme Truth, the Absolute Truth, the Supreme Personality of Godhead,
simply by speculating, for the Supreme Truth is so great that it is not possible
to understand Him or to achieve Him simply by making a mental effort. Man
can go on speculating for several millions of years, and if he is not devoted, if
he is not a lover of the Supreme Truth, he will never understand Krsna or the
Supreme Truth. Only by devotional service is the Supreme Truth, Krsna,
pleased, and by His inconceivable energy He can reveal Himself to the heart
of the pure devotee. The pure devotee always has Krsna within his heart;
therefore he is just like the sun that dissipates the darkness of ignorance. This
is the special mercy rendered to the pure devotee by Krsna.

Due to the contamination of material association, through many, many
millions of births, one's heart is always covered with the dust of materialism,
but when one engages in devotional service and constantly chants Hare Krsna,
the dust quickly clears, and one is elevated to the platform of pure knowledge.
The ultimate goal of Visnu can be attained only by this chant and by
devotional service, and not by mental speculation or argument. The pure
devotee does not have to worry about the necessities of life; he need not be
anxious because when he removes the darkness from his heart, everything is
provided automatically by the Supreme Lord, for He is pleased by the loving
devotional service of the devotee. This is the essence of the Gita's teachings.
By studying Bhagavad-gTta, one can become a completely surrendered soul to
the Supreme Lord and engage himself in pure devotional service. As the Lord
takes charge, one becomes completely free from all kinds of materialistic
endeavors.

TEXTS 12-13

ddM I

JtllWd RoimiG&sBH 11^ II

oiliu; foil fa *r n?3 II

arjuna uvaca

pararh brahma pararh dhama
pavitrarh paramam bhavan

purusam sasvatam divyam
adi-devam ajarh vibhum
ahus tvam rsayah sarve
devarsir naradas tatha
asito devalo vyasah

svayam caiva bravfsi me

arjunah uvaca —Arjuna said; param —supreme; brahma —truth; param —
supreme; dhama —sustenance; pavitram —purest; paramam —supreme;
bhavan —Yourself; purusam —personality; sasvatam —original; divyam
—transcendental; adi-devam —original Lord; ajam —unborn; vibhum
—greatest; ahuh — say; tvam —unto You; rsayah —sages; sarve —all; devarsih
—the sage among the demigods; naradah —Narada; tatha —also; asitah —
Asita; devalah —Devala; vyasah —Vyasa; svayam —personally; ca —also; eva
—certainly; bravTsi —explaining; me —unto me.

TRANSLATION

Arjuna said: You are the Supreme Brahman, the ultimate, the supreme
abode and purifier, the Absolute Truth and the eternal divine person. You
are the primal God, transcendental and original, and You are the unborn
and all-pervading beauty. All the great sages such as Narada, Asita,
Devala, and Vyasa proclaim this of You, and now You Yourself are
declaring it to me.

PURPORT

In these two verses the Supreme Lord gives a chance to the modern
philosopher, for here it is clear that the Supreme is different from the
individual soul. Arjuna, after hearing the essential four verses of Bhagavad-
gita in this chapter, became completely free from all doubts and accepted
Krsna as the Supreme Personality of Godhead. He at once boldly declares,
"You are Parambrahma, the Supreme Personality of Godhead." And
previously Krsna states that He is the originator of everything and everyone.
Every demigod and every human being is dependent on Him. Men and
demigods, out of ignorance, think that they are absolute and independent of
the Supreme Lord Krsna. That ignorance is removed perfectly by the

discharge of devotional service. This is already explained in the previous verse
by the Lord. Now by His grace, Arjuna is accepting Him as the Supreme
Truth, in concordance with the Vedic injunction. It is not because Krsna is an
intimate friend of Arjuna that he is flattering Him by calling Him the Supreme
Personality of Godhead, the Absolute Truth. Whatever Arjuna says in these
two verses is confirmed by Vedic truth. Vedic injunctions affirm that only one
who takes to devotional service to the Supreme Lord can understand Him,
whereas others cannot. Each and every word of this verse spoken by Arjuna is
confirmed by Vedic injunction.

In the Kena Upanisad it is stated that the Supreme Brahman is the rest for
everything, and Krsna has already explained that everything is resting on Him.
The Mundaka Upanisad confirms that the Supreme Lord, in whom everything
is resting, can be realized only by those who engage constantly in thinking of
Him. This constant thinking of Krsna is smaranam, one of the methods of
devotional service. It is only by devotional service to Krsna that one can
understand his position and get rid of this material body.

In the Vedas the Supreme Lord is accepted as the purest of the pure. One
who understands that Krsna is the purest of the pure can become purified from
all sinful activities. One cannot be disinfected from sinful activities unless he
surrenders unto the Supreme Lord. Arjuna's acceptance of Krsna as the
supreme pure complies with the injunctions of Vedic literature. This is also
confirmed by great personalities, of whom Narada is the chief.

Krsna is the Supreme Personality of Godhead, and one should always
meditate upon Him and enjoy one's transcendental relationship with Him. He
is the supreme existence. He is free from bodily needs, birth and death. Not
only does Arjuna confirm this, but all the Vedic literatures, the Puranas and
histories. In all Vedic literatures Krsna is thus described, and the Supreme
Lord Himself also says in the Fourth Chapter, "Although I am unborn, I
appear on this earth to establish religious principles." He is the supreme
origin; He has no cause, for He is the cause of all causes, and everything is
emanating from Him. This perfect knowledge can be had by the grace of the
Supreme Lord.

Here Arjuna expresses himself through the grace of Krsna. If we want to
understand Bhagavad-gita, we should accept the statements in these two
verses. This is called the parampara system, acceptance of the disciplic
succession. Unless one is in the disciplic succession, he cannot understand
Bhagavad-gTta. It is not possible by so-called academic education.
Unfortunately those proud of their academic education, despite so much

evidence in Vedic literatures, stick to their obstinate conviction that Krsna is
an ordinary person.

TEXT 14

qsRi I

IIII

sarvam etad rtarh manye
yan mam vadasi kesava
na hi te bhagavan vyaktim
vidur deva na danavah

sarvam —all; etat —these; rtam —truths; manye —accept; yat —which; mam —
unto me; vadasi —You tell; kesava —O Krsna; na —never; hi —certainly; te —
Your; bhagavan —O Personality of Godhead; vyaktim —revelation; viduh —
can know; devah —the demigods; na —nor; danavah —the demons.

TRANSLATION

O Krsna, I totally accept as truth all that You have told me. Neither the
gods nor demons, O Lord, know Thy personality.

PURPORT

Arjuna herein confirms that persons of faithless and demonic nature cannot
understand Krsna. He is not even known by the demigods, so what to speak of
the so-called scholars of this modern world? By the grace of the Supreme
Lord, Arjuna has understood that the Supreme Truth is Krsna and that He is
the perfect one. One should therefore follow the path of Arjuna. He received
the authority of Bhagavad-gita. As described in the Fourth Chapter, the
parampara system of disciplic succession for the understanding of Bhagavad-
gita was lost, and therefore Krsna reestablished that disciplic succession with
Arjuna because He considered Arjuna His intimate friend and a great devotee.
Therefore, as stated in our Introduction to GTtopanisad, Bhagavad-gita should
be understood in the parampara system. When the parampara system was

lost, Arjuna was again selected to rejuvenate it. The acceptance of Arjuna of
all that Krsna says should be emulated; then we can understand the essence of
Bhagavad-gTta, and then only can we understand that Krsna is the Supreme
Personality of Godhead.

TEXT 15

^PTT^T^T ^IcMd 11^ II

svayam evatmanatmanam
vettha tvam purusottama
bhuta-bhavana bhutesa
deva-deva jagat-pate

svayam —personality; eva —certainly; atmana —by Yourself; atmanam
—Yourself; vettha —know; tvam —You; purusottama —O greatest of all
persons; bhuta-bhavana —O origin of everything; bhutesa —O Lord of
everything; deva-deva —O Lord of all demigods; jagat-pate —O Lord of the
entire universe.

TRANSLATION

Indeed, You alone know Yourself by Your own potencies, O origin of
all. Lord of all beings, God of gods, O Supreme Person, Lord of the
universe!

PURPORT

The Supreme Lord Krsna can be known by persons who are in a
relationship with Him through the discharge of devotional service, like Arjuna
and his successors. Persons of demonic or atheistic mentality cannot know
Krsna. Mental speculation that leads one away from the Supreme Lord is a
serious sin, and one who does not know Krsna should not try to comment on
Bhagavad-gTta. Bhagavad-gTta is the statement of Krsna, and since it is the
science of Krsna, it should be understood from Krsna as Arjuna understood it.

It should not be received from atheistic persons.

The Supreme Truth is realized in three aspects: as impersonal Brahman,
localized Paramatma and at last as the Supreme Personality of Godhead. So at
the last stage of understanding the Absolute Truth, one comes to the Supreme
Personality of Godhead. A liberated man and even a common man may realize
impersonal Brahman or localized Paramatma, yet they may not understand
God's personality from the verses of Bhagavad-gTta, which are being spoken
by this person, Krsna. Sometimes the impersonalists accept Krsna as
Bhagavan, or they accept His authority. Yet many liberated persons cannot
understand Krsna as Purusottama, the Supreme Person, the father of all living
entities. Therefore Arjuna addresses Him as Purusottama. And if one comes to
know Him as the father of all the living entities, still one may not know Him
as the supreme controller; therefore He is addressed here as Bhutesa, the
supreme controller of everyone. And even if one knows Krsna as the supreme
controller of all living entities, still one may not know that He is the origin of
all the demigods; therefore He is addressed herein as Devadeva, the
worshipful God of all demigods. And even if one knows Him as the
worshipful God of all demigods, one may not know that He is the supreme
proprietor of everything; therefore He is addressed as Jagatpati. Thus the truth
about Krsna is established in this verse by the realization of Arjuna, and we
should follow in the footsteps of Arjuna to understand Krsna as He is.

TEXT 16

vaktum arhasy asesena
divya hy atma-vibhutayah
yabhir vibhutibhir lokan

imams tvarh vyapya tisthasi

vaktum —to say; arhasi —deserve; asesena —in detail; divya —divine; hi —
certainly; atma —Yourself; vibhutayah —opulences; yabhih —by which;
vibhutibhih —opulences; lokan —all the planets; iman —these; tvam —You;
vyapya —pervading; tisthasi —remain.

TRANSLATION

Please tell me in detail of Your divine powers by which You pervade all
these worlds and abide in them.

PURPORT

In this verse it appears that Arjuna is already satisfied with his
understanding of the Supreme Lord Krsna. By Krsna's grace, Arjuna has
personal experience, intelligence and knowledge and whatever else a person
may have through all these agencies, and he has understood Krsna as the
Supreme Personality of Godhead. For him there is no doubt, Yet he is asking
Krsna to explain His all-pervading nature so that in the future people will
understand, especially the impersonalists, how He exists in His all-pervading
aspect through His different energies. One should know that this is being
asked by Arjuna on behalf of the common people.

TEXT 17

t\<\ |

ll$V9 II

katharh vidyam aham yogirhs
tvam sada paricintayan
kesu kesu ca bhavesu

cintyo 'si bhagavan maya

katham —how; vidyam aham —shall I know; yogin —O supreme mystic;
tvam —You; sada —always; paricintayan —thinking; kesu —in which; kesu — in
which; ca —also; bhavesu —nature; cintyah asi —You are remembered;
bhagavan —O Supreme; maya —by me.

TRANSLATION

How should I meditate on You? In what various forms are You to be

contemplated, O Blessed Lord?

PURPORT

As it is stated in the previous chapter, the Supreme Personality of Godhead
is covered by His yoga-maya. Only surrendered souls and devotees can see
Him. Now Arjuna is convinced that His friend, Krsna, is the Supreme
Godhead, but he wants to know the general process by which the all-
pervading Lord can be understood by the common man. No common man,
including the demons and atheists, can know Krsna because He is guarded by
His yoga-maya energy. Again, these questions are asked by Arjuna for their
benefit. The superior devotee is not only concerned for his own understanding,
but for the understanding of all mankind. Out of his mercy, because he is a
Vaisnava, a devotee, Arjuna is opening the understanding for the common
man as far as the all-pervasiveness of the Supreme is concerned. He addresses
Krsna specifically as yogin because Sri Krsna is the master of the yoga-maya
energy by which He is covered and uncovered to the common man. The
common man who has no love for Krsna cannot always think of Krsna;
therefore he has to think materially. Arjuna is considering the mode of
thinking of the materialistic persons of this world. Because materialists cannot
understand Krsna spiritually, they are advised to concentrate the mind on
physical things and try to see how Krsna is manifested by physical
representations.

TEXT 18

M\*\ I

HlRrl ll^q ||

vistarenatmano yogam
vibhutim ca janardana
bhuyah kathaya trptir hi
srnvato nasti me 'mrtam

vistarena —in description; atmanah —of Yourself; yogam —mystic power;
vibhutim —opulences; ca —also; janardana —O killer of the atheists; bhuyah
—again; kathaya —describe; trptih —satisfaction; hi —certainly; srnvatah

—hearing; na asti —there is no; me —my; amrtam —nectar.

TRANSLATION

Tell me again in detail, O Janardana [Krsna], of Your mighty potencies
and glories, for I never tire of hearing Your ambrosial words.

PURPORT

A similar statement was made to Suta GosvamI by the rsis of Naimisaranya,
headed by Saunaka. That statement is:

vayarh tu na vitrpyama uttama-sloka-vikrame
yac chrnvatam rasa-jnanam svadu svadu pade pade.

"One can never be satiated even though one continuously hears the
transcendental pastimes of Krsna, who is glorified by Vedic hymns. Those
who have entered into a transcendental relationship with Krsna relish in every
step descriptions of the pastimes of the Lord." Thus Arjuna is interested to
hear about Krsna, specifically how He remains as the all-pervading Supreme
Lord.

Now as far as amrtam, nectar, is concerned, any narration or statement
concerning Krsna is just like nectar. And this nectar can be perceived by
practical experience. Modern stories, fiction and histories are different from
the transcendental pastimes of the Lord in that one will tire of hearing
mundane stories, but one never tires of hearing about Krsna. It is for this
reason only that the history of the whole universe is replete with references to
the pastimes of the incarnations of Godhead. For instance, the Puranas are
histories of bygone ages that relate the pastimes of the various incarnations of
the Lord. In this way the reading matter remains forever fresh, despite
repeated readings.

TEXT 19

HlFcWl fa’kR’KI ^ \\\\ II

srT bhagavan uvaca
hanta te kathayisyami

divya hy atma-vibhutayah
pradhanyatah kuru-srestha
nasty anto vistarasya me

srT bhagavan uvaca —the Supreme Personality of Godhead said; hanta
—yes; te —unto you; kathayisyami —I shall speak; divyah —divine; hi —
certainly; atma-vibhutayah —personal opulences; pradhanyatah —principally;
kurusrestha —O best of the Kurus; na asti —there is no; antah —limit;
vistarasya — to the extent; me —My.

TRANSLATION

The Blessed Lord said: Yes, I will tell you of My splendorous
manifestations, but only of those which are prominent, O Arjuna, for My
opulence is limitless.

PURPORT

It is not possible to comprehend the greatness of Krsna and His opulences.
The senses of the individual soul are imperfect and do not permit him to
understand the totality of Krsna's affairs. Still the devotees try to understand
Krsna, but not on the principle that they will be able to understand Krsna fully
at any specific time or in any state of life. Rather, the very topics of Krsna are
so relishable that they appear to them as nectar. Thus they enjoy them. In
discussing Krsna's opulences and His diverse energies, the pure devotees take
transcendental pleasure. Therefore they want to hear and discuss them. Krsna
knows that living entities do not understand the extent of His opulences; He
therefore agrees to state only the principal manifestations of His different
energies. The word pradhanyatah (principal) is very important because we
can understand only a few of the principal details of the Supreme Lord, for
His features are unlimited. It is not possible to understand them all. And
vibhuti, as used in this verse, refers to the opulences by which He controls the
whole manifestation. In the Amara-kosa dictionary it is stated that vibhiiti
indicates an exceptional opulence.

The impersonalist or the pantheist cannot understand the exceptional

opulences of the Supreme Lord nor the manifestations of His divine energy.
Both in the material world and in the spiritual world His energies are
distributed in every variety of manifestation. Now Krsna is describing what
can be directly perceived by the common man; thus part of His variegated
energy is described in this way.

TEXT 20

: I

W IRo ||

aham atma gudakesa

sarva-bhutasaya-sthitah
aham adis ca madhyam ca
bhutanam anta eva ca

aham —I; atma —soul; gudakesa —O Arjuna; sarva-bhiita —all living
entities; asaya-sthitah —situated within; aham —I am; adih —origin; ca —also;
madhyam —middle; ca —also; bhutanam —all living entities; antah —end; eva
—certainly; ca —and.

TRANSLATION

I am the Self, O Gudakesa, seated in the hearts of all creatures. I am
the beginning, the middle and the end of all beings.

PURPORT

In this verse Arjuna is addressed as Gudakesa, which means one who has
conquered the darkness of sleep. For those who are sleeping in the darkness of
ignorance, it is not possible to understand how the Supreme Godhead
manifests Himself in the material and spiritual worlds. Thus this address by
Krsna to Arjuna is significant. Because Arjuna is above such darkness, the
Personality of Godhead agrees to describe His various opulences.

Krsna first informs Arjuna that He is the Self or soul of the entire cosmic
manifestation by dint of His primary expansion. Before the material creation,

the Supreme Lord, by His plenary expansion, accepts the Purusa incarnations,
and from Him everything begins. Therefore He is atma, the soul of the mahat-
tattva, the universal elements. The total material energy is not the cause of the
creation, but actually the Maha-Visnu enters into the mahat-tattva, the total
material energy. He is the soul. When Maha-Visnu enters into the manifested
universes, He again manifests Himself as the Supersoul in each and every
entity. We have experience that the personal body of the living entity exists
due to the presence of the spiritual spark. Without the existence of the spiritual
spark, the body cannot develop. Similarly, the material manifestation cannot
develop unless the Supreme Soul of Krsna enters.

The Supreme Personality of Godhead is existing as the Supersoul in all
manifested universes. A description of the three purusa-avataras is given in
Srimad-Bhagavatam. "The Supreme Personality of Godhead manifests three
features, as Karanodakasayl Visnu, Garbhodakasayl Visnu and Kslrodakasayl
Visnu, in this material manifestation." The Supreme Lord Krsna, the cause of
all causes, lies down in the cosmic ocean as Maha- Visnu or Karanodakasayl
Visnu, and therefore Krsna is the beginning of this universe, the maintainer of
the universal manifestation, and the end of all the energy.

TEXT 21

nRRi4*dwr^H m\\ irs ii

adityanam aham visnur
jyotisam ravir amsuman
maricir marutam asmi
naksatranam aham sasT

adityanam —of the Adityas; aham —I am; visnuh —the Supreme Lord;
jyotisam —of all luminaries; ravih —the sun; amsuman —radiant; marTcih —
Marlci; marutam —of the Marutas; asmi —I am; naksatranam —of stars; aham
—I am; sasT —the moon.

TRANSLATION

Of the Adityas I am Visnu, of lights I am the radiant sun, I am Marici

of the Maruts, and among the stars I am the moon.

PURPORT

There are twelve Adityas, of which Krsna is the principal. And among all
the luminaries twinkling in the sky, the sun is the chief, and in the Brahma-
samhita the sun is accepted as the glowing effulgence of the Supreme Lord
and is considered to be one of His eyes. Marlci is the controlling deity of the
heavenly spaces. Among the stars, the moon is most prominent at night, and
thus the moon represents Krsna.

TEXT 22

^dHI IR^ II

vedanam sama-vedo 'smi
devanam asmi vasavah
indriyanarh manas casmi
bhutanam asmi cetana

vedanam —of all the Vedas; sama-vedah —the Sama-veda; asmi —I am;
devanam —of all the demigods; asmi —I am; vasavah —heavenly king;
indriyanam —of all the senses; manah —the mind; ca —also; asmi —I am;
bhutanam —of all living entities; asmi —I am; cetana —the living force.

TRANSLATION

Of the Vedas I am the Sama-veda; of the demigods I am Indra; of the
senses I am the mind, and in living beings I am the living force
[knowledge].

PURPORT

The difference between matter and spirit is that matter has no consciousness
like the living entity; therefore this consciousness is supreme and eternal.

Consciousness cannot be produced by a combination of matter.

TEXT 23

^TTMNch^ir^ ^Ruih^ IR3 ||

rudranam sahkaras casmi
vitteso yaksa-raksasam
vasiindm pavakas casmi
meruh sikharinam aham

rudranam —of all the Rudras; sahkarah —Lord Siva; ca —also; asmi —I am;
vittesah —the lord of the treasury; yaksa-raksasam —of the Yaksas and
Raksasas; vasiindm —of the Vasus; pavakah —fire; ca —also; asmi —I am;
meruh —Meru; sikharinam —of all mountains; aham —I am.

TRANSLATION

Of all the Rudras I am Lord Siva; of the Yaksas and Raksasas I am the
lord of wealth [Kuvera]; of the Vasus I am fire [Agni], and of the
mountains I am Meru.

PURPORT

There are eleven Rudras, of whom Sankara, Lord Siva, is predominant. He
is the incarnation of the Supreme Lord in charge of the modes of ignorance in
the universe. Among the demigods Kuvera is the chief treasurer, and he is a
representation of the Supreme Lord. Meru is a mountain famed for its rich
natural resources.

TEXT 24

TOTFTf^R RHK: IR* II

purodhasam ca mukhyam mam
viddhi partha brhaspadm
senanmam aharh skandah
sarasam asmi sagarah

purodhasam —of all priests; ca —also; mukhyam —chief; mam —Me; viddhi
—understand; partha —0 son of Prtha; brhaspadm —Brhaspati; senanmam —
of all commanders; aham —I am; skandah —Kartikeya; sarasam —of all
reservoirs of water; asmi —I am; sagarah —the ocean.

TRANSLATION

Of priests, O Arjuna, know Me to be the chief, Brhaspati, the lord of
devotion. Of generals I am Skanda, the lord of war; and of bodies of
water I am the ocean.

PURPORT

Indra is the chief demigod of the heavenly planets and is known as the king
of the heavens. The planet in which he reigns is called Indraloka. Brhaspati is
Indra's priest, and since Indra is the chief of all kings, Brhaspati is the chief of
all priests. And as Indra is the chief of all kings, similarly Skanda, the son of
Parvatl and Lord Siva, is the chief of all military commanders. And of all
bodies of water, the ocean is the greatest. These representations of Krsna only
give hints of His greatness.

TEXT 25

FMMUUli ftpTT^RT: IRK II

maharsmam bhrgur aharh
giram asmy ekam aksaram
yajhanam japa-yajho 'smi
sthavaranarh himalayah

maharsmam —among the great sages; bhrguh —Bhrgu; aham —I am; giram
—of vibrations; asmi —I am; ekam aksaram-pranava; yajnanam —of
sacrifices; japa-yajnah —chanting; asmi —I am; sthavaranam —of immovable
things; himalayah —the Himalayan mountains.

TRANSLATION

Of the great sages I am Bhrgu; of vibrations I am the transcendental
om. Of sacrifices I am the chanting of the holy names [japa], and of
immovable things I am the Himalayas.

PURPORT

Brahma, the first living creature within the universe, created several sons
for the propagation of various kinds of species. The most powerful of his sons
is Bhrgu, who is also the greatest sage. Of all the transcendental vibrations,
the " om"(omkara ) represents the Supreme. Of all the sacrifices, the chanting
of Hare Krsna, Hare Krsna, Krsna Krsna, Hare Hare/ Hare Rama, Hare Rama,
Rama Rama, Hare Hare is the purest representation of Krsna. Sometimes
animal sacrifices are recommended, but in the sacrifice of Hare Krsna, Hare
Krsna, there is no question of violence. It is the simplest and the purest.
Whatever is sublime in the worlds is a representation of Krsna. Therefore the
Himalayas, the greatest mountains in the world, also represent Him. The
mountain named Meru was mentioned in a previous verse, but Meru is
sometimes movable, whereas the Himalayas are never movable. Thus the
Himalayas are greater than Meru.

TEXT 26

Ri^mi IR^ II

asvatthah sarva-vrksanam
devarsinam ca naradah
gandharvanam citrarathah
siddhanam kapilo munih

asvatthah —the banyan tree; sarva-vrksanam —of all trees; devarsmam —of
all the sages amongst the demigods; ca —and; naradah —Narada; gandharva-
nam —the citizens of the Gandharva planet; citrarathah —Citraratha;
siddhanam —of all those who are perfected; kapilah munih —Kapila Muni.

TRANSLATION

Of all trees I am the holy fig tree, and amongst sages and demigods I
am Narada. Of the singers of the gods [Gandharvas] I am Citraratha, and
among perfected beings I am the sage Kapila.

PURPORT

The fig tree ( asvattha ) is one of the most beautiful and highest trees, and
people in India often worship it as one of their daily morning rituals. Amongst
the demigods they also worship Narada, who is considered the greatest
devotee in the universe. Thus he is the representation of Krsna as a devotee.
The Gandharva planet is filled with entities who sing beautifully, and among
them the best singer is Citraratha. Amongst the perpetually living entities,
Kapila is considered an incarnation of Krsna, and His philosophy is mentioned
in the SrTmad-Bhagavatam. Later on another Kapila became famous, but his
philosophy was atheistic. Thus there is a gulf of difference between them.

TEXT 27

^<Nd TT%^TPJri *KI<J|i IRVs ||

uccaihsravasam asvanam
viddhi mam amrtodbhavam
airavatam gajendranam
naranam ca naradhipam

uccaihsravasam —Uccaihsrava; asvanam —among horses; viddhi —know;
mam —Me; amrta-udbhavam —produced from the churning of the ocean;
airavatam —Airavata; gajendranam —of elephants; naranam —among human

beings; ca —and; naradhipam —the king.

TRANSLATION

Of horses know Me to be Uccaihsrava, who rose out of the ocean, born
of the elixir of immortality; of lordly elephants I am Airavata, and among
men I am the monarch.

PURPORT

The devotee demigods and the demons ( asuras ) once took a sea journey. On
this journey, nectar and poison were produced, and Lord Siva drank the
poison. From the nectar were produced many entities, of which there was a
horse named Uccaihsrava. Another animal produced from the nectar was an
elephant named Airavata. Because these two animals were produced from
nectar, they have special significance, and they are representatives of Krsna.

Amongst the human beings, the king is the representative of Krsna because
Krsna is the maintainer of the universe, and the kings, who are appointed on
account of their godly qualifications, are maintainers of their kingdoms. Kings
like Maharaja Yudhisthira, Maharaja Parlksit and Lord Rama were all highly
righteous kings who always thought of the citizens' welfare. In Vedic
literature, the king is considered to be the representative of God. In this age,
however, with the corruption of the principles of religion, monarchy decayed
and is now finally abolished. It is to be understood that in the past, however,
people were more happy under righteous kings.

TEXT 28

IRc; II

ayudhanam aham vajram
dhenunam asmi kamadhuk
prajanas casmi kandarpah
sarpanam asmi vasukih

ayudhanam —of all weapons; aham —I am; vajram —the thunderbolt;
dhenunam —of cows; asmi —I am; kamadhuk —the surabhi cows; prajanah —
for begetting children; ca —and; asmi —I am; kandarpah —Cupid; sarpanam —
of all snakes; asmi —I am; vasukih —Vasuki.

TRANSLATION

Of weapons I am the thunderbolt; among cows I am the surabhi, givers
of abundant milk. Of procreators I am Kandarpa, the god of love, and of
serpents I am Vasuki, the chief.

PURPORT

The thunderbolt, indeed a mighty weapon, represents Krsna's power. In
Krsnaloka in the spiritual sky there are cows which can be milked at any time,
and they give as much milk as one likes. Of course such cows do not exist in
this material world, but there is mention of them in Krsnaloka. The Lord keeps
many such cows, which are called surabhi. It is stated that the Lord is engaged
in herding the surabhi cows. Kandarpa is the sex desire for presenting good
sons; therefore Kandarpa is the representative of Krsna. Sometimes sex is
engaged in only for sense gratification; such sex does not represent Krsna. But
sex for the generation of good children is called Kandarpa and represents
Krsna.

TEXT 29

HHlHi 4hv\\ I

Pm^u|h4^I W: IR\ II

anantas casmi naganam
varuno yadasam aham
pitrnam aryama casmi

yamah samyamatam aham

anantah —Ananta; ca —also; asmi —I am; naganam —of all serpents;
varunah —the demigod controlling the water; yadasam —of all aquatics; aham

—I am; pitrnam —of the ancestors; aryama —Aryama; ca —also; asmi —I am;
yamah —the controller of death; samyamatam —of all regulators; aham —I am.

TRANSLATION

Of the celestial Naga snakes I am Ananta; of the aquatic deities I am
Varuna. Of departed ancestors I am Aryama, and among the dispensers
of law I am Yama, lord of death.

PURPORT

Among the many celestial Nvga serpents, Ananta is the greatest, as is
Varuna among the aquatics. They both represent Krsna. There is also a planet
of trees presided over by Aryama, who represents Krsna. There are many
living entities who give punishment to the miscreants, and among them Yama
is the chief. Yama is situated in a planet near this earthly planet, and after
death those who are very sinful are taken there, and Yama arranges different
kinds of punishments for them.

TEXT 30

H^WJNirVH tcSTHT +IH : I

4 ^nu|j 113*11

prahladas casmi daityanam
kalah kalayatam aham
mrganam ca mrgendro 'ham
vainateyas ca paksinam

prahladah —Prahlada; ca —also; asmi —I am; daityanam —of the demons;
kalah —time; kalayatam —of subduers; aham —I am; mrganam —of animals; ca
—and; mrgendrah —the lion; aham —I am; vainateyah —Garuda; ca —also;
paksinam —of birds.

TRANSLATION

Among the Daitya demons I am the devoted Prahlada; among subduers
I am time; among the beasts I am the lion, and among birds I am Garuda,
the feathered carrier of Visnu.

PURPORT

Diti and Aditi are two sisters. The sons of Aditi are called Adityas, and the
sons of Diti are called Daityas. All the Adityas are devotees of the Lord, and
all the Daityas are atheistic. Although Prahlada was born in the family of the
Daityas, he was a great devotee from his childhood. Because of his devotional
service and godly nature, he is considered to be a representative of Krsna.

There are many subduing principles, but time wears down all things in the
material universe and so represents Krsna. Of the many animals, the lion is the
most powerful and ferocious, and of the million varieties of birds, Garuda, the
bearer of Lord Visnu, is the greatest.

TEXT 31

T^T: HddHlVl TFT: ^IHiOidH^t I
sHMI<J|i I rVH ^RTRITFT 113* II

pavanah pavatam asmi

ramah sastra-bhrtam aham
jhasanam makaras casmi
srotasam asmi jahnavT

pavanah —the wind; pavatam —of all that purifies; asmi —I am; ramah —
Rama; sastra-bhrtam —of the carriers of weapons; aham —I am; jhasanam —
of all aquatics; makarah —shark; ca asmi —I am also; srotasam —of flowing
rivers; asmi —I am; jahnavT —the River Ganges.

TRANSLATION

Of purifiers I am the wind; of the wielders of weapons I am Rama; of
fishes I am the shark, and of flowing rivers I am the Ganges.

PURPORT

Of all the aquatics the shark is one of the biggest and is certainly the most
dangerous to man. Thus the shark represents Krsna. And of rivers, the greatest
in India is the Mother Ganges. Lord Ramacandra, of the Ramayana, an
incarnation of Krsna, is the mightest of warriors.

TEXT 32

11^ II

sarganam adir antas ca

madhyam caivaham arjuna
adhyatma-vidya vidyanam
vadah pravadatam aham

sarganam —of all creations; adih —beginning; antah —end; ca —and;
madhyam —middle; ca —also; eva —certainly; aham —I am; arjuna —O
Arjuna; adhyatma-vidya —spiritual knowledge; vidyanam —of all education;
vadah —natural conclusion; pravadatam —of arguments; aham —I am.

TRANSLATION

Of all creations I am the beginning and the end and also the middle, O
Arjuna. Of all sciences I am the spiritual science of the Self, and among
logicians I am the conclusive truth.

PURPORT

Among created manifestations, the total material elements are first created
by Maha-Visnu and are annihilated by Lord Siva. Brahma is the secondary
creator. All these created elements are different incarnations of the material
qualities of the Supreme Lord; therefore He is the beginning, the middle and
the end of all creation.

Regarding the spiritual science of the Self, there are many literatures, such
as the four Vedas, the Vedanta-sutra and the Puranas, the SrTmad-
Bhagavatam and the Gita. These are all representatives of Krsna. Among
logicians there are different stages of argument. The presentation of evidence
is called japa. The attempt to defeat one another is called vitanda, and the
final conclusion is called vada. The conclusive truth, the end of all reasoning
processes, is Krsna.

TEXT 33

: 'HHlRl'h'HI T I

aksaranam akaro 'smi

dvandvah samasikasya ca
aham evaksayah kalo

dhataham visvato-mukhah

aksaranam —of letters; akarah —the first; asmi —I am; dvandvah —dual;
samasikasya —compounds; ca —and; aham —I am; eva —certainly; aksayah —
eternal; kalah —time; dhata —creator; aham —I am; visvato-mukhah —
Brahma.

TRANSLATION

Of letters I am the letter A, and among compounds I am the dual word.
I am also inexhaustable time, and of creators I am Brahma, whose
manifold faces turn everywhere.

PURPORT

Akara, the first letter of the Sanskrit alphabet, is the beginning of the Vedic
literature. Without akara, nothing can be sounded; therefore it is the beginning
of sound. In Sanskrit there are also many compound words, of which the dual
word, like Rama-krsna, is called dvandvah. For instance, Rama and Krsna

have the same rhythm and therefore are called dual.

Among all kinds of killers, time is the ultimate because time kills
everything. Time is the representative of Krsna because in due course of time
there will be a great fire and everything will be annihilated.

Among the creators and living entities, Brahma is the chief. The various
Brahmas exhibit four, eight, sixteen, etc., heads accordingly, and they are the
chief creators in their respective universes. The Brahmas are representatives of
Krsna.

TEXT 34

i 4 jn <h fa d i i

OTT 113* S'

mrtyuh sarva-haras caham
udbhavas ca bhavisyatam
kfrtih srfr vak ca narmarh
smrtir medha dhrtih ksama

mrtyuh —death; sarva-harah —all-devouring; ca —also; aham —I am;
udbhavah —generation; ca —also; bhavisyatam —of the future; kfrtih —fame;
srfh vak —beautiful speech; ca —also; narmarh —of women; smrtih —memory;
medha —intelligence; dhrtih —faithfulness; ksama —patience.

TRANSLATION

I am all-devouring death, and I am the generator of all things yet to be.
Among women I am fame, fortune, speech, memory, intelligence,
faithfulness and patience.

PURPORT

As soon as a man is born, he dies at every moment. Thus death is devouring
every living entity at every moment, but the last stroke is called death itself.
That death is Krsna. All species of life undergo six basic changes. They are
born, they grow, they remain for some time, they reproduce, they dwindle and

finally vanish. Of these changes, the first is deliverance from the womb, and
that is Krsna. The first generation is the beginning of all future activities.

The six opulences listed are considered to be feminine. If a woman
possesses all of them or some of them she becomes glorious. Sanskrit is a
perfect language and is therefore very glorious. After studying, if one can
remember the subject matter, he is gifted with good memory, or smrti One
need not read many books on different subject matters; the ability to
remember a few and quote them when necessary is also another opulence.

TEXT 35

ffcHFT cPTTUlHi TTFRltt I

^TTCTRi $^ll+<: 113* II

brhat-sama tatha samnam
gayatrT chandasam aham
masanam marga-sTrso 'ham
rtiindm kusumakarah

brhat-sama —the Brhat-sama; tatha —also; samnam —of the Sama-veda
song; gayatrT —the GayatrT hymns; chandasam —of all poetry; aham —I am;
masanam —of months; marga-sirso 'ham —the month of November-December;
aham —I am; rtiindm —of all seasons; kusumakarah —spring.

TRANSLATION

Of hymns I am the Brhat-sama sung to the Lord Indra, and of poetry I
am the GayatrT verse, sung daily by brahmanas. Of months I am
November and December, and of seasons I am flower-bearing spring.

PURPORT

It has already been explained by the Lord that amongst all the Vedas, the
Sama-veda is rich with beautiful songs played by the various demigods. One
of these songs is the Brhat-sama, which has an exquisite melody and is sung
at midnight.

In Sanskrit, there are definite rules that regulate poetry; rhyme and meter
are not written whimsically, as in much modern poetry. Amongst the regulated
poetry, the Gayatrl mantra, which is chanted by the duly qualified brahmanas,
is the most prominent. The Gayatrl mantra is mentioned in the SrTmad-
Bhagavatam. Because the Gayatrl mantra isespecially meant for God
realization, it represents the Supreme Lord. This mantra is meant for
spiritually advanced people, and when one attains success in chanting it, he
can enter into the transcendental position of the Lord. One must first acquire
the qualities of the perfectly situated person, the qualities of goodness
according to the laws of material nature, in order to chant the Gayatrl mantra.
The Gayatrl mantra is very important in Vedic civilization and is considered
to be the sound incarnation of Brahman. Brahma is its initiator, and it is
passed down from him in disciplic succession.

The months of November and December are considered the best of all
months because in India grains are collected from the fields at this time, and
the people become very happy. Of course spring is a season universally liked
because it is neither too hot nor too cold, and the flowers and trees blossom
and flourish. In spring there are also many ceremonies commemorating
Krsna's pastimes; therefore this is considered to be the most joyful of all
seasons, and it is the representative of the Supreme Lord Krsna.

TEXT 36

oiHUW'UR'H 'Heed 11^ II

dyutam chalayatam asmi
tejas tejasvinam aham
jayo 'smi vyavasayo 'smi
sattvarh sattvavatam aham

dyutam —gambling; chalayatam —of all cheats; asmi —I am; tejah —
splendid; tejasvinam —of everything splendid; aham —I am; jayah —victory;
asmi —I am; vyavasayah —adventure; asmi —I am; sattvam —strength;
sattvavatam —of all the strong; aham —I am.

TRANSLATION

I am also the gambling of cheats, and of the splendid I am the splendor.
I am victory, I am adventure, and I am the strength of the strong.

PURPORT

There are many kinds of cheaters all over the universe. Of all cheating
processes, gambling stands supreme and therefore represents Krsna. As the
Supreme, Krsna can be more deceitful than any mere man. If Krsna chooses to
deceive a person, no one can surpass Him in His deceit. His greatness is not
simply one-sided-it is all-sided.

Among the victorious, He is victory. He is the splendor of the splendid.
Among enterprising industrialists, He is the most enterprising. Among
adventurers, He is the most adventurous, and among the strong, He is the
strongest. When Krsna was present on earth, no one could surpass Him in
strength. Even in His childhood He lifted Govardhana Hill. No one can
surpass Him in cheating, no one can surpass Him in splendor, no one can
surpass Him in victory, no one can surpass Him in enterprise, and no one can
surpass Him in strength.

TEXT 37

II3V9 ||

vrsnmam vasudevo 'smi
pandavanam dhananjayah
munmam apy aharh vyasah
kavmam usana kavih

vrsnmam —of the descendants of Vrsni; vasudevah —Krsna in Dvaraka;
asmi —I am; pandavanam —of the Pandavas; dhananjayah —Arjuna; munmam
—of the sages; api —also; aham —I am; vyasah —Vyasa, the compiler of
allVedic literature; kavmam —of all great thinkers; usana —Usana; kavih —the
thinker.

TRANSLATION

Of the descendants of Vrsni I am Vasudeva, and of the Pandavas I am

• • • ' • •

Arjuna. Of the sages I am Vyasa, and among great thinkers I am Usana.

PURPORT

Krsna is the original Supreme Personality of Godhead, and Vasudeva is the
immediate expansion of Krsna. Both Lord Krsna and Baladeva appear as the
sons of Vasudeva. Amongst the sons of Pandu, Arjuna is famous and valiant.
Indeed, he is the best of men and therefore represents Krsna. Among the
munis, or learned men conversant in Vedic knowledge, Vyasa is the greatest
because he explained Vedic knowledge in many different ways for the
understanding of the common mass of people in this age of Kali. And Vyasa is
also known as an incarnation of Krsna; therefore Vyasa also represents Krsna.
Kavis are those who are capable of thinking thoroughly on any subject matter.
Among the kavis, Usana was the spiritual master of the demons; he was
extremely intelligent, far-seeing, political and spiritual in every way. Thus
Usana is another representative of the opulence of Krsna.

TEXT 38

5 TR“113c; II

dando damayatam asmi
nftir asmi jigfsatam
maunam caivasmi guhyanam
jhanarh jnanavatam aham

dandah —punishment; damayatam —of all separation; asmi —I am; nftih
—morality; asmi —I am; jigfsatam —of the victorious; maunam —silence; ca
—and; eva —also; asmi —I am; guhyanam —of secrets; jhanam —knowledge;
jnanavatam —of the wise; aham —I am.

TRANSLATION

Among punishments I am the rod of chastisement, and of those who
seek victory, I am morality. Of secret things I am silence, and of the wise I
am wisdom.

PURPORT

There are many suppressing agents, of which the most important are those
that cut down the miscreants. When miscreants are punished, the rod of
chastisement represents Krsna. Among those who are trying to be victorious
in some field of activity, the most victorious element is morality. Among the
confidential activities of hearing, thinking and meditating, silence is most
important because by silence one can make progress very quickly. The wise
man is he who can discriminate between matter and spirit, between God's
superior and inferior natures. Such knowledge is Krsna Himself.

TEXT 39

srwft u4^dHi I

TcKRtI RhI ^TrPTT^PTT \\^\ II

yac capi sarva-bhutanam
bjjarh tad aham arjuna
na tad asti vina yat syan
maya bhutam caracaram

yat —whatever; ca —also; api —may be; sarva-bhutanam —of all creations;
bijam —the seed; tat —that; aham —I am; arjuna —O Arjuna; na —not; tat
—that; asti —there is; vina —without; yat —that; syat —exists; maya —by Me;
bhutam —created; caracaram —moving and unmoving.

TRANSLATION

Furthermore, O Arjuna, I am the generating seed of all existences.
There is no being-moving or unmoving-that can exist without Me.

PURPORT

Everything has a cause, and that cause or seed of manifestation is Krsna.
Without Krsna's energy, nothing can exist; therefore He is called omnipotent.
Without His potency, neither the movable nor the unmovable can exist.
Whatever existence is not founded on the energy of Krsna is called maya, that
which is not.

TEXT 40

dl«rTl kR-d Roil Mi T^rTT I

itt^ 1 d : R kl<) IIYo ||

nanto 'sti mama divyanam
vibhutmam parantapa
esa tuddesatah prokto
vibhuter vistaro maya

na —nor; antah —a limit; asti —isthere; mama —of My; divyanam —divine;
vibhutmam —opulences; parantapa —O conquerer of the enemies; esah —all
this; tu —that; uddesatah —examples; proktah —spoken; vibhuteh —opulences;
vistarah —expanded; maya —by Me.

TRANSLATION

O mighty conqueror of enemies, there is no end to My divine
manifestations. What I have spoken to you is but a mere indication of My
infinite opulences.

PURPORT

As stated in the Vedic literature, although the opulences and energies of the
Supreme are understood in various ways, there is no limit to such opulences;
therefore not all the opulences and energies can be explained. Simply a few
examples are being described to Arjuna to pacify his inquisitiveness.

TEXT 41

dTl^ N jI^ rt ^ i-M4M ||*$ II

yad yad vibhutimat sattvarh
srTmad urjitam eva va
tat tad evavagaccha tvam
mama tejo'rhsa-sambhavam

yat yat —whatever; vibhuti —opulences; mat —having; sattvam —existence;
srimat —beautiful; urjitam —glorious; eva —certainly; va—or; tat tat —all
those; eva —certainly; avagaccha —you must know; tvam —you; mama —My;
tejah —splendor; arhsa —partly; sambhavam —born of.

TRANSLATION

Know that all beautiful, glorious, and mighty creations spring from but
a spark of My splendor.

PURPORT

Any glorious or beautiful existence should be understood to be but a
fragmental manifestation of Krsna's opulence, whether it be in the spiritual or
material world. Anything extraordinarily opulent should be considered to
represent Krsna's opulence.

TEXT 42

3R-MI I

rW^MI^riK $cH*Ui$l*fald'l 11*^ II

athava bahunaitena
kim jnatena tavarjuna
vistabhyaham idarh krtsnam
ekamsena sthito jagat

athava —or; bahuna —many; etena —by this kind; kim —what; jnatena

—knowing; tava —you; arjuna —O Arjuna; vistabhya —entire; aham —I; idam
—this; krtsnam —all manifestations; eka —one; amsena —part; sthithah
—situated; jagat —in the universe.

TRANSLATION

But what need is there, Arjuna, for all this detailed knowledge? With a
single fragment of Myself I pervade and support this entire universe.

PURPORT

The Supreme Lord is represented throughout the entire material universes
by His entering into all things as the Supersoul. The Lord here tells Arjuna
that there is no point in understanding how things exist in their separate
opulence and grandeur. He should know that all things are existing due to
Krsna's entering them as Supersoul. From Brahma, the most gigantic entity, on
down to the smallest ant, all are existing because the Lord has entered each
and all and is sustaining them.

Worship of demigods is discouraged herein because even the greatest
demigods like Brahma and Siva only represent part of the opulence of the
Supreme Lord. He is the origin of everyone born, and no one is greater than
Him. He is samata, which means that no one is superior to Him and that no
one is equal to Him. In the Visnu-mantra it is said that one who considers the
Supreme Lord Krsna in the same category with demigods— be they even
Brahma or Siva—becomes at once an atheist. If, however, one thoroughly
studies the different descriptions of the opulences and expansions of Krsna's
energy, then one can understand without any doubt the position of Lord Sri
Krsna and can fix his mind in the worship of Krsna without deviation. The
Lord is all-pervading by the expansion of His partial representation, the
Supersoul, who enters into everything that is. Pure devotees, therefore,
concentrate their minds in Krsna consciousness in full devotional service;
therefore they are always situated in the transcendental position. Devotional
service and worship of Krsna are very clearly indicated in this chapter in
verses eight to eleven. That is the way of pure devotional service. How one
can attain the highest devotional perfection of association with the Supreme
Personality of Godhead has been thoroughly explained in this chapter.

Thus end the Bhaktivedanta Purports to the Tenth Chapter of the Srimad-
Bhagavad-glta in the matter of the Opulence of the Absolute.

CHAPTER ELEVEN

The Universal Form

TEXT 1

I

^rr^^cKi c|^^H JT^S^T Rl J Id) *FT II? II

arjuna uvaca

mad-anugrahaya paramarh
guhyam adhydtma-samjnitam
yat tvayoktam vacas tena

moho 'yam vigato mama

arjunah uvaca —Arjuna said; mat-anugrahaya —just to show me favor;
paramam —supreme; guhyam —confidential; adhyatma —spiritual; samjnitam
—in the matter of; yat —what; tvaya —by You; uktam —said; vacah —words;
tena —by that; mohah —illusion; ayam —this; vigatah —iseducated; mama —
my.

TRANSLATION

Arjuna said: I have heard Your instruction on confidential spiritual
matters which You have so kindly delivered unto me, and my illusion is
now dispelled.

PURPORT

This chapter reveals Krsna as the cause of all causes. He is even the cause
of the Maha-Visnu, and from Him the material universes emanate. Krsna is
not an incarnation; He is the source of all incarnations. That has been
completely explained in the last chapter.

Now, as far as Arjuna is concerned, he says that his illusion is over. This
means that Arjuna no longer thinks of Krsna as a mere human being, as a
friend of his, but as the source of everything. Arjuna is very enlightened and is
glad that he has a great friend like Krsna, but now he is thinking that although
he may accept Krsna as the source of everything, others may not. So in order
to establish Krsna's divinity for all, he is requesting Krsna in this chapter to
show His universal form. Actually when one sees the universal form of Krsna
one becomes frightened, like Arjuna, but Krsna is so kind that after showing it
He converts Himself again into His original form. Arjuna agrees to what
Krsna says several times. Krsna is speaking to him just for his benefit, and
Arjuna acknowledges that all this is happening to him by Krsna's grace. He is
now convinced that Krsna is the cause of all causes and is present in
everyone's heart as the Supersoul.

TEXT 2

c^TvT: ^l<^*i IR II

bhavapyayau hi bhutanam
srutau vistaraso maya
tvattah kamala-patraksa
mahatmyam api cavyayam

bhava —appearance; apyayau —disappearance; hi —certainly; bhutanam —of
all living entities; srutau —have heard; vistarasah —detail; maya —by me;
tvattah —from You; kamala-patraksa —O lotus-eyed one; mahatmyam
—glories; api —also; ca —and; avyayam —inexhaustible.

TRANSLATION

O lotus-eyed one, I have heard from You in detail about the appearance
and disappearance of every living entity, as realized through Your
inexhaustible glories.

PURPORT

Arjuna addresses Lord Krsna as "lotus-eyed" (Krsna's eyes appear just like
the petals of a lotus flower) out of his joy, for Krsna has assured him, in the
last verse of the previous chapter, that He sustains the entire universe with just
a fragment of Himself. He is the source of everything in this material
manifestation, and Arjuna has heard of this from the Lord in detail. Arjuna
further knows that in spite of His being the source of all appearances and
disappearances, He is aloof from them. His personality is not lost, although He
is all-pervading. That is the inconceivable opulence of Krsna which Arjuna
admits that he has thoroughly understood.

TEXT 3

WlW I

113 II

evam etad yathattha

tvam atmanam paramesvara
drastum icchami te rupam
aisvaram purusottama

evam —that; etat —this; yathattha —as it is; tvam —You; atmanam —the soul;
paramesvara —the Supreme Lord; drastum —to see; icchami —I wish; te —You;
rupam —form; aisvaram —divine; purusottama —O best of personalities.

TRANSLATION

O greatest of all personalities, O supreme form, though I see here
before me Your actual position, I yet wish to see how You have entered
into this cosmic manifestation. I want to see that form of Yours.

PURPORT

The Lord said that because He entered into the material universe by His
personal representation, the cosmic manifestation has been made possible and
is going on. Now as far as Arjuna is concerned, he is inspired by the
statements of Krsna, but in order to convince others in the future who may
think that Krsna is an ordinary person, he desires to see Him actually in His
universal form, to see how He is acting from within the universe, although He
is apart from it. Arjuna's asking the Lord's permission is also significant. Since
the Lord is the Supreme Personality of Godhead, He is present within Arjuna
himself; therefore He knows the desire of Arjuna, and He can understand that
Arjuna has no special desire to see Him in His universal form, for he is
completely satisfied to see Him in His personal form of Krsna. But He can
understand also that Arjuna wants to see the universal form to convince
others. He did not have any personal desire for confirmation. Krsna also
understands that Arjuna wants to see the universal form to set a criterion, for
in the future there would be so many imposters who would pose themselves as
incarnations of God. The people, therefore, should be careful; one who claims
to be Krsna should be prepared to show his universal form to confirm his
claim to the people.

TEXT 4

srfrd^«KI Wfd I
4)i^<Hdd) II* II

manyase yadi tac chakyam
maya drastum iti prabho
yogesvara tato me tvam
darsayatmanam avyayam

manyase —if You think; yadi —if; tat —that; sakyam —able to see; maya —by
me; drastum —to see; iti —thus; prabho —O Lord; yogesvara —the Lord of all
mystic power; tatah —then; me —unto me; tvam —You; darsaya —show;
atmanam —Yourself; avyayam —eternal.

TRANSLATION

If You think that I am able to behold Your cosmic form, O my Lord, O
master of all mystic power, then kindly show me that universal self.

PURPORT

It is said that one can neither see, hear, understand nor perceive the
Supreme Lord, Krsna, by the material senses. But if one is engaged in loving
transcendental service to the Lord from the beginning, then one can see the
Lord by revelation. Every living entity is only a spiritual spark; therefore it is
not possible to see or to understand the Supreme Lord. Arjuna, as a devotee,
does not depend on his speculative strength; rather, he admits his limitations
as a living entity and acknowledges Krsna's inestimable position. Arjuna could
understand that for a living entity it is not possible to understand the unlimited
infinite. If the infinite reveals Himself, then it is possible to understand the
nature of the infinite by the grace of the infinite. The word yogesvara is also
very significant here because the Lord has inconceivable power. If He likes,
He can reveal Himself by His grace, although He is unlimited. Therefore
Arjuna pleads for the inconceivable grace of Krsna. He does not give Krsna

orders. Krsna is not obliged to reveal Himself to anyone unless one surrenders
fully in Krsna consciousness and engages in devotional service. Thus it is not
possible for persons who depend on the strength of their mental speculations
to see Krsna.

TEXT 5

HHlfaNlId Roinfn ^ II* II

srT bhagavan uvaca
pasya me partha rupani
sataso 'tha sahasrasah
nana-vidhani divyani
nana-varnakrtmi ca

srT bhagavan uvaca —the Supreme Personality of Godhead said; pasya —
just see; me —Mine; partha —O son of Prtha; rupani —forms; satasah
—hundreds; atha —also; sahasrasah —thousands; nana-vidhani —variegated;
divyani — divine; nana —variegated; varna —colored; akrtmi —forms; ca —
also.

TRANSLATION

The Blessed Lord said: My dear Arjuna, O son of Prtha, behold now
My opulences, hundreds of thousands of varied divine forms,
multicolored like the sea.

PURPORT

Arjuna wanted to see Krsna in His universal form, which, although a
transcendental form, is just manifested for the cosmic manifestation and is
therefore subject to the temporary time of this material nature. As the material
nature is manifested and not manifested, similarly this universal form of Krsna

is manifested and unmanifested. It is not eternally situated in the spiritual sky
like Krsna's other forms. As far as a devotee is concerned, he is not eager to
see the universal form, but because Arjuna wanted to see Krsna in this way,
Krsna reveals this form. This universal form is not possible to be seen by any
ordinary man. Krsna must give one the power to see it.

TEXT 6

HTTcT 11^ II

pasyadityan vasiin rudran
asvinau marutas tatha
bahuny adrsta-purvani
pasyascaryani bharata

pasya —see; adityan —the twelve sons of Aditi; vasun —the eight Vasus;
rudran —the eleven forms of Rudra; asvinau —the two Asvins; marutah —the
forty-nine Maruts (demigods of the wind); tatha —also; bahuni —many; adrsta
—that you have not heard or seen; purvani —before; pasya —there see;
ascaryani —all the wonderful; bharata —O best of the Bharatas.

TRANSLATION

O best of the Bharatas, see here the different manifestations of Adityas,
Rudras, and all the demigods. Behold the many things which no one has
ever seen or heard before.

PURPORT

Even though Arjuna was a personal friend of Krsna and the most advanced
of learned men, it was still not possible for him to know everything about
Krsna. Here it is stated that humans have neither heard nor known of all these
forms and manifestations. Now Krsna reveals these wonderful forms.

TEXT 7

||V9 ||

ihaikastham jagat krtsnam
pasyadya sa-caracaram
mama dehe gudakesa

yac canyad drastum icchasi

iha —in this; ekastham —in one; jagat —the universe; krtsnam —completely;
pasya —see; adya —immediately; sa —with; cara —moving; acaram —not
moving; mama —My; dehe —in this body; gudakesa —O Arjuna; yat —that; ca
— also; anyat —other; drastum —to see; icchasi —you like.

TRANSLATION

Whatever you wish to see can be seen all at once in this body. This
universal form can show you all that you now desire, as well as whatever
you may desire in the future. Everything is here completely.

PURPORT

No one can see the entire universe sitting in one place. Even the most
advanced scientist cannot see what is going on in other parts of the universe.
Krsna gives him the power to see anything he wants to see, past, present and
future. Thus by the mercy of Krsna, Arjuna is able to see everything.

TEXT 8

fk^r <5<51 fa

na tu mam sakyase drastum
anenaiva sva-caksusa

divyam dadami te caksuh
pasya me yogam aisvaram

na —never; tu —but; mam —Me; sakyase —able; drastum —to see; anena —
by this; eva —certainly; sva-caksusa —with your own eyes; divyam —divine;
dadami —I give; te —you; caksuh —eyes; pasya —see; me —My; yogam
aisvaram —inconceivable mystic power.

TRANSLATION

But you cannot see Me with your present eyes. Therefore I give to you
divine eyes by which you can behold My mystic opulence.

PURPORT

A pure devotee does not like to see Krsna in any form except His form with
two hands; a devotee must see His universal form by His grace, not with the
mind but with spiritual eyes. To see the universal form of Krsna, Arjuna is told
not to change his mind but his vision. The universal form of Krsna is not very
important; that will be clear in the verses. Yet because Arjuna wanted to see it,
the Lord gives him the particular vision required to see that universal form.

Devotees who are correctly situated in a transcendental relationship with
Krsna are attracted by loving features, not by a godless display of opulences.
The playmates of Krsna, the friends of Krsna and the parents of Krsna never
want Krsna to show His opulences. They are so immersed in pure love that
they do not even know that Krsna is the Supreme Personality of Godhead. In
their loving exchange they forget that Krsna is theSupreme Lord. In the
Srimad-Bhagavatam it is stated that the boys who play with Krsna are all
highly pious souls, and after many, many births they are able to play with
Krsna. Such boys do not know that Krsna is the Supreme Personality of
Godhead. They take Him as a personal friend. The Supreme Person is
considered as the impersonal Brahman by great sages, as the Supreme
Personality of Godhead by the devotees, and as a product of this material
nature by ordinary men. The fact is that the devotee is not concerned to see the
visva-rupa, the universal form, but Arjuna wanted to see it to substantiate
Krsna's statement so that in the future people could understand that Krsna not

only theoretically or philosophically presented Himself as the Supreme but
actually presented Himself as such to Arjuna. Arjuna must confirm this
because Arjuna is the beginning of the parampara system. Those who are
actually interested to understand the Supreme Personality of Godhead, Krsna,
and who follow in the footsteps of Arjuna should understand that Krsna not
only theoretically presented Himself as the Supreme, but actually revealed
Himself as the Supreme.

The Lord gave Arjuna the necessary power to see His universal form
because He knew that Arjuna did not particularly want to see it, as we have
already explained.

TEXT 9

vWM I

\\\ II

sanjaya uvaca
evam uktva tato rajan
maha-yogesvaro harih
darsayamasa parthaya

paramam rupam aisvaram

sahjayah uvaca —Sanjaya said; evam —thus; uktva —saying; tatah —
thereafter; rajan —O King; maha-yogesvarah —the most powerful mystic;
harih —the Supreme Personality of Godhead, Krsna; darsayamasa —showed;
parthaya —unto Arjuna; paramam —divine; rupam —universal form; aisvaram
— opulences.

TRANSLATION

Sanjaya said: O King, speaking thus, the Supreme, the Lord of all
mystic power, the Personality of Godhead, displayed His universal form
to Arjuna.

TEXTS 10-11

Roii|^)<jdl^Fi: H?° II
fa^dl*^ 11^ II

aneka-vaktra-nayanam
anekadbhuta-darsanam
aneka-divyabharanam
divyanekodyatayudham
divya-malyambara-dharam
divya-gandhanulepanam
sarvascarya-mayam devam
anantarh visvato-mukham

aneka —various; vaktra —mouths; nayanam —eyes; aneka —various;
adbhuta —wonderful; darsanam —sight; aneka —many; divya —divine;
abharanam —ornaments; divya —divine; aneka —various; udyata —uplifted;
ayudham weapons; divya —divine; malya —garlands; ambara-dharam —
covered with the dresses; divya —divine; gandha —fragrance; anulepanam —
smeared; sarva — all; ascaryamayam —wonderful; devam —shining; anantam
—unlimited; visvatah-mukham —all-pervading.

TRANSLATION

Arjuna saw in that universal form unlimited mouths and unlimited
eyes. It was all wondrous. The form was decorated with divine, dazzling
ornaments and arrayed in many garbs. He was garlanded gloriously, and
there were many scents smeared over His body. All was magnificent, all¬
expanding, unlimited. This was seen by Arjuna.

PURPORT

These two verses indicate that there is no limit to the hands, mouths, legs,

etc., of the Lord. These manifestations are distributed throughout the universe
and are unlimited. By the grace of the Lord, Arjuna could see them while
sitting in one place. That is due to the inconceivable potency of Krsna.

TEXT 12

tf^HT’KII^I’H’kl’KI H$I<?HH: 11^ II

divi surya-sahasrasya
bhaved yugapad utthita
yadi bhah sadrsT sa syad
bhasas tasya mahatmanah

divi —in the sky; surya —sun; sahasrasya —of many thousands; bhavet —
there were; yugapat —simultaneously; utthita —present; yadi —if; bhah —light;
sadrsT— like that; sa —that; syat —may be; bhasah —effulgence; tasya —there
is; mahatmanah —of the great Lord.

TRANSLATION

If hundreds of thousands of suns rose up at once into the sky, they
might resemble the effulgence of the Supreme Person in that universal
form.

PURPORT

What Arjuna saw was indescribable, yet Sanjaya is trying to give a mental
picture of that great revelation to Dhrtarastra. Neither Sanjaya nor Dhrtarastra
were present, but Sanjaya, by the grace of Vyasa, could see whatever
happened. Thus he now compares the situation, as far as it can be understood,
to an imaginable phenomenon (i.e. thousands of suns).

TEXT 13

H;<nH4d'H}4>«rr I

srcftw^rRprr ii^ ii

tatraikastham jagat krtsnam
pravibhaktam anekadha
apasyad deva-devasya
sarTre pandavas tada

tatra —there; ekastham —one place; jagat —universe; krtsnam —completely;
pravibhaktam —divided in; anekadha —many kinds; apasyat —could see; deva-
devasya —of the Supreme Personality of Godhead; sarTre —in the universal
form; pandavah —Arjuna; tada —at that time.

TRANSLATION

At that time Arjuna could see in the universal form of the Lord the
unlimited expansions of the universe situated in one place although
divided into many, many thousands.

PURPORT

The word tatra (there) is very significant. It indicates that both Arjuna and
Krsna were sitting on the chariot when Arjuna saw the universal form. Others
on the battlefield could not see this form because Krsna gave the vision only
to Arjuna. Arjuna could see in the body of Krsna many thousands of
universes. As we learn from Vedic scriptures, there are many universes and
many planets. Some of them are made of earth, some are made of gold, some
are made of jewels, some are very great, some are not so great, etc. Sitting on
his chariot, Arjuna could see all these universes. But no one could understand
what was going on between Arjuna and Krsna.

TEXT 14

<|<u|wi ptKU|%t$dl»^fa<*ll*ld ||$Y ||

tatah sa vismayavisto

hrsta-roma dhananjayah
pranamya sirasa devarh
krtahjalir abhasata

tatah —thereafter; sah —he; vismayavistah —being overwhelmed with
wonder; hrsta-roma —with his bodily hairs standing on end due to his great
ecstasy; dhananjayah —Arjuna ; pranamya —offering obeisances; sirasa —with
the head; devam —to the Supreme Personality of Godhead; krtahjalih — with
folded hands; abhasata —began to say.

TRANSLATION

Then, bewildered and astonished, his hair standing on end, Arjuna
began to pray with folded hands, offering obeisances to the Supreme
Lord.

PURPORT

Once the divine vision is revealed, the relationship between Krsna and
Arjuna changes immediately. Before, Krsna and Arjuna had a relationship
based on friendship, but here, after the revelation, Arjuna is offering
obeisances with great respect, and with folded hands he is praying to Krsna.
He is praising the universal form. Thus Arjuna's relationship becomes one of
wonder rather than friendship. Great devotees see Krsna as the reservoir of all
relationships. In the scriptures there are twelve basic kinds of relationships
mentioned, and all of them are present in Krsna. It is said that He is the ocean
of all the relationships exchanged between two living entities, between the
gods, or between the Supreme Lord and His devotees.

It is said that Arjuna was inspired by the relationship of wonder, and in that
wonder, although he was by nature very sober, calm and quiet, he became
ecstatic, his hair stood up, and he began to offer his obeisances unto the
Supreme Lord with folded hands. He was not, of course, afraid. He was
affected by the wonders of the Supreme Lord. The immediate context is
wonder; his natural loving friendship was overwhelmed by wonder, and thus
he reacted in this way.

TEXT 15

dcIN I

^F Fgj gg^rggw-

*i$iw ||^ II

arjuna uvaca

pasyami devams tava dev a dehe

sarvams tatha bhiita-visesa-sahghan
brahmanam Tsam kamalasana-stham
rsTms ca sarvan uragams ca divyan

arjunah uvaca —Arjuna said; pasyami —I see; devan —all the demigods;
tava —Your; deva —O Lord; dehe —in the body; sarvan —all; tatha —also;
bhiita —living entities; visesa-sahghan —specifically assembled; brahmanam
— Lord Brahma; Tsam —Lord Siva; kamala-asana-stham —sitting on the lotus
flower; rsm —great sages; ca —also; sarvan —all; uragan —serpents; ca —also;
divyan —divine.

TRANSLATION

Arjuna said: My dear Lord Krsna, I see assembled together in Your
body all the demigods and various other living entities. I see Brahma
sitting on the lotus flower as well as Lord Siva and many sages and divine
serpents.

PURPORT

Arjuna sees everything in the universe; therefore he sees Brahma, who is
the first creature in the universe, and the celestial serpent upon which the
Garbhodakasayl Visnu lies in the lower regions of the universe. This snake
bed is called Vasuki. There are also other snakes known as Vasuki. Arjuna can
see from the Garbhodakasayl Visnu up to the topmost part of the universe on

the lotus-flower planet where Brahma, the first creature of the universe,
resides. That means that from the beginning to the end, everything could be
seen by Arjuna sitting in one place on his chariot. This was possible by the
grace of the Supreme Lord, Krsna.

TEXT 16

H^lfa taFl \\\% II

aneka-bahudara-vaktra-netrarh

pasyami tvam sarvato 'nanta-rupam
nantam na madhyarh na punas tavadim
pasyami visvesvara visva-rupa

aneka —many; bahu —arms; udara —bellies; vaktra —mouths; netram —
eyes; pasyami —I see; tvam —unto You; sarvatah —from all sides; ananta-
rupam —unlimited form; na antam —there is no end; na madhyam —there is no
middle; na punah —nor again; tava —Your; adim —beginning; pasyami — I see;
visvesvara —O Lord of the universe; visva-rupa —in the form of the universe.

TRANSLATION

O Lord of the universe, I see in Your universal body many, many forms
—bellies, mouths, eyes—expanded without limit. There is no end, there is
no beginning, and there is no middle to all this.

PURPORT

Krsna is the Supreme Personality of Godhead and is unlimited; thus through
Him everything could be seen.

TEXT 17

^T wfirr^i ffifliprq*i« di-
Cl^dWHl4>^RlH'i<^*i ll^vs II

kirTtinam gadinam cakrinam ca
tejo-rasim sarvato dTptimantam
pasyami tvam durnirTksyarh samantad
dTptanalarka-dyutim aprameyam

kirTtinam —with helmets; gadinam —with maces; cakrinam —with discs; ca
—and; tejorasim —effulgence; sarvatah —all sides; diptimantam —glowing;
pasyami —I see; tvam —You; dumiriksyam —difficult to see; samantat —
spreading; dipta-anala —blazing fire; arka —sun; dyutim —sunshine;
aprameyam —immeasurable.

TRANSLATION

Your form, adorned with various crowns, clubs and discs, is difficult to
see because of its glaring effulgence, which is fiery and immeasurable like
the sun.

TEXT 18

UHldHfd Hdl ll$q II

tvam aksararh paramarh veditavyarh
tvam asya visvasya par am nidhanam
tvam avyayah sasvata-dharma-gopta
sanatanas tvam puruso mato me

tvam —You; aksaram —inexhaustible; paramam —supreme; veditavyam —to

be understood; tvam —You; asya —of this; visvasya —of the universe; param
—supreme; nidhanam —basis; tvam —You are; avyayah —inexhaustible;
sasvata-dharma-gopta —maintainer of the eternal religion; sanatanah —
eternal; tvam —You; purusah —Supreme Personality; matah me —ismy opinion.

TRANSLATION

You are the supreme primal objective; You are the best in all the
universes; You are inexhaustible, and You are the oldest; You are the
maintainer of religion, the eternal Personality of Godhead.

TEXT 19

h^iPh

\\\\ II

anadi-madhyantam ananta-viryam
ananta-bahum sasi-surya-netram
pasyami tvam dipta-hutasa-vaktram
sva-tejasa visvam idam tapantam

anadi —without beginning; madhya —without middle; antam —without end;
ananta —unlimited; viryam —glorious; ananta —unlimited; bahum —arms; sasi
—moon; surya —sun; netram —eyes; pasyami —I see; tvam —You; dipta —
blazing; hutasa-vaktram —fire coming out of Your mouth; sva-tejasa —by
Your; visvam —this universe; idam —this; tapantam —heating.

TRANSLATION

You are the origin without beginning, middle or end. You have
numberless arms, and the sun and moon are among Your great unlimited
eyes. By Your own radiance You are heating this entire universe.

PURPORT

There is no limit to the extent of the six opulences of the Supreme
Personality of Godhead. Here and in many other places there is repetition, but
according to the scriptures, repetition of the glories of Krsna is not a literary
weakness. It is said that at a time of bewilderment or wonder or of great
ecstasy, statements are repeated over and over. That is not a flaw.

TEXT 20

c*I^H fcJtNN U«lT: I

IR° II

dyav aprthivyor idam antararh hi

vyaptam tvayaikena disas ca sarvah
drstvadbhutam rupam ugrarh tavedam
loka-trayam pravyathitam mahatman

dyau —in outer space; aprthivyoh —of the earth; idam —this; antaram —in
between; hi —certainly; vyaptam —pervaded; tvaya —by You; ekena —by one;
disah —directions; ca —and; sarvah —all; drstva —by seeing; adbhutam —
wonderful; rupam —form; ugram —terrible; tava —Your; idam —this; loka
—planetary system; trayam —three; pravyathitam —perturbed; mahatman —O
great one.

TRANSLATION

Although You are one. You are spread throughout the sky and the
planets and all space between. O great one, as I behold this terrible form,
I see that all the planetary systems are perplexed.

PURPORT

Dyav aprthivyoh (the space between heaven and earth) and lokatrayam
(three worlds) are significant words in this verse because it appears that not
only Arjuna saw this universal form of the Lord, but others in other planetary
systems also saw it. The vision was not a dream. All who were spiritually
awake with the divine vision saw it.

TEXT 21

c^t IR? II

ami hi tvam sura-sahgha visanti
kecid bhitah prahjalayo grnanti
svastfty uktva maharsi-siddha-sahghah
stuvanti tvam stutibhih puskalabhih

ami— all those; hi —certainly; tvam —unto You; sura-sahghah —groups of
demigods; visanti —entering; kecit —some of them; bhitah —out of fear;
prahjalayah —with folded hands; grnanti —offering prayers unto; svasti —all
peace; id —thus; uktva —speaking like that; maharsi —great sages; siddha-
sahghah —perfect sages; stuvanti —singing hymns; tvam —unto You; stutibhih
—with prayers; puskalabhih —Vedic hymns.

TRANSLATION

All the demigods are surrendering and entering into You. They are
very much afraid, and with folded hands they are singing the Vedic
hymns.

PURPORT

The demigods in all the planetary systems feared the terrific manifestation
of the universal form and its glowing effulgence and so prayed for protection.

TEXT 22

^rrfec*TT ___

ir^ ii

rudraditya vasavo ye ca sadhya

visve 'svinau marutas cosmapas ca
gandharva-yaksasura-siddha-sangha
viksante tvam vismitas caiva sarve

rudra —manifestations of Lord Siva; adityah —the Adityas; vasavah —the
Vasus; ye —all those; ca —and; sadhyah —the Sadhyas; visve —the Visvadevas;
asvinau —the Asvinlkumaras; marutah —the Maruts; ca —and; usmapah —the
forefathers; ca —and; gandharva —the Gandharvas; yaksa —the Yaksas; asura-
siddha —the demons and the perfected demigods; sanghah —assemblies;
viksante —are seeing; tvam —You; vismitah —in wonder; ca —also; eva
—certainly; sarve —all.

TRANSLATION

The different manifestations of Lord Siva, the Adityas, the Vasus, the
Sadhyas, the Visvadevas, the two Asvins, the Maruts, the forefathers and
the Gandharvas, the Yaksas, Asuras, and all perfected demigods are
beholding You in wonder.

TEXT 23

l«h<M

i affair: fa a i tn ^ i §+y IR3 II

rupam mahat te bahu-vaktra-netram
maha-baho bahu-bahuru-padam
bahudaram bahu-damstra-karalam
drstva lokah pravyathitas tathaham

rupam —form; mahat —very great; te —of You; bahu —many; vaktra —faces;
netram —eyes; maha-baho —O mighty-armed one; bahu —many; bahu —arms;
uru —thighs; padam —legs; bahu-udaram —many bellies; babu-damstra
—many teeth; karalam —horrible; drstva —seeing; lokah —all the planets;
pravyathitah —perturbed; tatha —similarly; aham —I.

TRANSLATION

O mighty-armed one, all the planets with their demigods are disturbed
at seeing Your many faces, eyes, arms, bellies and legs and Your terrible
teeth, and as they are disturbed, so am I.

TEXT 24

^^Td^lPH IR* II

nabhah sprsam diptam aneka-varnam
vyattananam dipta-visala-netram
drstva hi tvarh pravyathitantaratma
dhrtirh na vindami samam ca visno

nabhah sprsam —touching the sky; diptam —glowing; aneka —many;
varnam —color; vyatta —open; ananam —mouth; dipta —glowing; visala —
very great; netram —eyes; drstva —by seeing; hi —certainly; tvam —You;
pravyathita —perturbed; antah —within; atma —soul; dhrtim —steadiness; na

—no; vindami —and have; samam —mental tranquility; ca —also; visno —O
Lord Visnu.

TRANSLATION

O all-pervading Visnu, I can no longer maintain my equilibrium.
Seeing Your radiant colors fill the skies and beholding Your eyes and
mouths, I am afraid.

TEXT 25

«r>lI
vjjtiTHcim irk ||

darhstra-karalani ca te mukhani
drstvaiva kalanala-sannibhani
diso na jane na labhe ca sarma
prasida devesa jagan-nivasa

damstra —teeth; karalani —like that; ca —also; te —Your; mukhani —faces;
drstva —seeing; eva —thus; kalanala —the fire of death; sannibhani —as if
blazing; disah —directions; na jane —do not know; na labhe —nor obtain; ca
sarma —and grace; prasida —be pleased; devesa —O Lord of all lords; jagat-
nivasa —refuge of the worlds.

TRANSLATION

O Lord of lords, O refuge of the worlds, please be gracious to me. I
cannot keep my balance seeing thus Your blazing deathlike faces and
awful teeth. In all directions I am bewildered.

TEXTS 26-27

WT:

M\ ^ STfui: ^d^<KI^I*fi

IR$ II

^ITrf^r ^ r^TFTT fWf^T

r4 Vi'U^h'U HI (H ^H*lPl I

%f%rf^TRr

t ruia^HI^ : IRV9 II

ami ca tvam dhrtarastrasya putrah
sarve sahaivavanipala-sahghaih
bhfsmo dronah siita-putras tathasau
sahasmadiyair api yodha-mukhyaih
vaktrani te tvaramana visanti
damstra-karalani bhayanakani
kecid vilagna dasanantaresu

sandrsyante curnitair uttamahgaih

ami —all those; ca —also; tvam —You; dhrtarastasya —of Dhrtarastra;
putrah —sons; sarva —all; saha eva —along with; avanipala —warrior kings;
sahghaih —with the groups; bhismah —Bhlsmadeva; dronah —Dronacarya;
suta-putrah —Kama; tatha —also; asau —that; saha —with; asmadiyaih —our;
api —also; yodha-mukhyaih —chief among the warriors; vaktrani —mouths; te
—Your; tvaramanah —fearful; visanti —entering; darhstra —teeth; karalani —
terrible; bhayanakani —very fearful; kecit —some of them; vilagnah —being
attacked; dasanantaresu —between the teeth; sandrsyante —being seen;
curnitaih —smashed; uttama-ahgaih —by the head.

TRANSLATION

All the sons of Dhrtarastra along with their allied kings, and Bhlsma,
Drona and Karna, and all our soldiers are rushing into Your mouths,
their heads smashed by Your fearful teeth. I see that some are being
crushed between Your teeth as well.

PURPORT

In a previous verse the Lord promised to show Arjuna things he would by
very interested in seeing. Now Arjuna sees that the leaders of the opposite
party (Bhlsma, Drona, Kama and all the sons of Dhrtarastra) and their soldiers
and Arjuna's own soldiers are all being annihilated. This is an indication that
Arjuna will emerge victorious in battle, despite heavy losses on both sides. It
is also mentioned here that Bhlsma, who is supposed to be unconquerable,
will also be smashed. So also Kama. Not only will the great warriors of the
other party like Bhlsma be smashed, but some of the great warriors of Arjuna's
side also.

TEXT 28

c| | I ^ r«rl I

ir^ n

yatha nadmam bahavo 'mbu-vegah
samudram evabhimukha dravand
tatha tavamT nara-loka-vira

visanti vaktrany abhivijvaland

yatha —as; nadmam —of the rivers; bahavah —many; ambu-vegah —waves
of the waters; samudram —ocean; eva —certainly; abhimukhah —towards;
dravand —gliding; tatha —similarly; tava —Your; ami —all those; nara-
lokavirah —the kings of human society; visanti —entering; vaktrani —into the
mouths; abhivijvaland —blazing.

TRANSLATION

As the rivers flow into the sea, so all these great warriors enter Your
blazing mouths and perish.

TEXT 29

'x'W-i Hd^ll

RwP«d viW-

HHlft d^lftl ^<^11: IR\ II

yatha pradiptam jvalanam patahga
visanti nasaya samrddha-vegah
tathaiva nasaya visanti lokas

tavapi vaktrani samrddha-vegah

yatha —as; pradiptam —blazing; jvalanam —fire; patahgah —moths; visanti
— enters; nasaya —destruction; samrddha —full; vegah —speed; tatha eva
—similarly; nasaya —for destruction; visanti —entering; lokah —all people.
tava —unto You; api —also; vaktrani —in the mouths; samrddha-vegah —with
full speed.

TRANSLATION

I see all people rushing with full speed into Your mouths as moths dash
into a blazing fire.

TEXT 30

<rvil «r>i *1 * tyi n <«*l 'x4<n; I

n^r-d f^rr ii^o ii

lelihyase grasamanah samantal

lokan samagran vadanair jvaladbhih
tejobhir apurya jagat samagram
bhasas tavograh pratapanti visno

lelihyase —licking; grasamanah —devouring; samantat —from all

directions; lokan —people; samagran —completely; vadanaih —by the mouth;

jvaladbhih —with blazing; tejobhih —by effulgence; apurya —covering; jagat
—the universe; samagram —all; bhasah —illuminating; tava —Your; ugrah —
terrible; pratapand —scorching; vzsno—O all-pervading Lord.

TRANSLATION

O Visnu, I see You devouring all people in Your flaming mouths and
covering the universe with Your immeasurable rays. Scorching the
worlds. You are manifest.

TEXT 31

PdII3S II

akhyahi me ko bhavan ugra-rupo
namo 'stu te deva-vara prasida
vijnatum icchami bhavantam adyarh
na hi prajanami tava pravrtdm

akhyahi —please explain; me —unto me; kah —who; bhavan —You; ugra-
rupah —fierce form; namah astu —obeisances; te —unto You; deva-vara —the
great one amongst the demigods; prasida —be gracious; vijnatum —just to
know; icchami —I wish; bhavantam —You; adyam —the original; na —never;
hi —certainly; prajanami —do I know; tava —Your; pravrtdm —mission.

TRANSLATION

O Lord of lords, so fierce of form, please tell me who You are. I offer
my obeisances unto You; please be gracious to me. I do not know what
Your mission is, and I desire to hear of it.

TEXT 32

+1 Hi

^tsfr r^r sr

^iHMdl: H<^H^*Ttor: 113^ II

srT bhagavan uvaca
kalo 'smi loka-ksaya-krt pravrddho
lokan samahartum iha pravrttah
rte 'pi tvam na bhavisyanti sarve
ye 'vasthitah pratyanfkesu yodhah

srT bhagavan uvaca —the Personality of Godhead said; kalah —time; asmi —
I am; loka —the worlds; ksaya-krt —destroyer; pravrddhah —to engage; lokan
—all people; samahartum —to destroy; iha —in this world; pravrttah —to
engage; rte api —without even; tvam —you; na —never; bhavisyanti —will be;
sarve —all; ye —who; avasthitah —situated; pratyamkesu —on the opposite
side; yodhah —the soldiers.

TRANSLATION

The Blessed Lord said: Time I am, destroyer of the worlds, and I have
come to engage all people. With the exception of you [the Pandavas], all
the soldiers here on both sides will be slain.

PURPORT

Although Arjuna knew that Krsna was his friend and the Supreme
Personality of Godhead, he was nonetheless puzzled by the various forms
exhibited by Krsna. Therefore he asked further about the actual mission of this
devastating force. It is written in the Vedas that the Supreme Truth destroys
everything, even Brahma. Yasya brahme ca ksatram ca ubhe bhavata
odanah/mrtyur yasyopasecanam ka ittha veda yatra sah. Eventually all the
brahmanas, ksatriyas and everyone else are devoured by the Supreme. This
form of the Supreme Lord is an all-devouring giant, and here Krsna presents
Himself in that form of all-devouring time. Except for a few Pandavas,

everyone who was present in that battlefield would be devoured by Him.

Arjuna was not in favor of the fight, and he thought it was better not to
fight; then there would be no frustration. In reply, the Lord is saying that even
if he did not fight, every one of them would be destroyed, for that is His plan.
If he stopped fighting, they would die in another way. Death cannot be
checked, even if he did not fight. In fact, they were already dead. Time is
destruction, and all manifestations are to be vanquished by the desire of the
Supreme Lord. That is the law of nature.

TEXT 33

tasmat tvam uttistha yaso labhasva

jitva satrun bhunksva rajyam samrddham
mayaivaite nihatah purvam eva

nimitta-matram bhava savyasacin

tasmat —therefore; tvam —you; uttistha —get up; yasah —fame; labhasva
—gain; jitva —conquering; satrun —enemies; bhunksva —enjoy; rajyam
—kingdom; samrddham —flourishing; maya —by Me; eva —certainly; ete —all
these; nihatah —already killed; purvam eva —by previous elements; nimitta-
matram —just become the cause; bhava —become; savyasacin —O
Savyasacin.

TRANSLATION

Therefore get up and prepare to fight. After conquering your enemies
you will enjoy a flourishing kingdom. They are already put to death by
My arrangement, and you, O Savyasacin, can be but an instrument in the
fight.

PURPORT

Savyasacin refers to one who can shoot arrows very expertly in the field;
thus Arjuna is addressed as an expert warrior capable of delivering arrows to
kill his enemies. "Just become an instrument": nimitta-matram. This word is
also very significant. The whole world is moving according to the plan of the
Supreme Personality of Godhead. Foolish persons who do not have sufficient
knowledge think that nature is moving without a plan and all manifestations
are but accidental formations. There are many so-called scientists who suggest
that perhaps it was like this, or maybe like that, but there is no question of
"perhaps" and "maybe." There is a specific plan being carried out in this
material world. What is this plan? This cosmic manifestation is a chance for
the conditioned souls to go back to Godhead, back to home. As long they have
the domineering mentality which makes them try to lord it over material
nature, they are conditioned. But anyone who can understand the plan of the
Supreme Lord and cultivate Krsna consciousness is most intelligent. The
creation and destruction of the cosmic manifestation are under the superior
guidance of God. Thus the Battle of Kuruksetra was fought according to the
plan of God. Arjuna was refusing to fight, but he was told that he should fight
and at the same time desire the Supreme Lord. Then he would be happy. If one
is in full Krsna consciousness and if his life is devoted to His transcendental
service, he is perfect.

TEXT 34

^dlRl TdfUMHH II

dronam ca bhfsmam ca jayadratham ca
karnam tathanyan api yodha-viran
maya hatarhs tvam jahi ma vyathistha
yudhyasva jetasi rane sapatnan

dronam ca —also Drona; bhismam ca —also Bhlsma; jayadratham ca — also
Jayadratha; karnam —also Kama; tatha —also; anyan —others; api — certainly;
yodha-viran —great warriors; mayci —by Me; hatan —already killed; tvam —
you; jahi —become victorious; ma —never; y yathisthah —be disturbed;
yudhyasva —just fight; jetasi —just conquer; rane —in the fight; sapatnan —
enemies.

TRANSLATION

The Blessed Lord said: All the great warriors—Drona, Bhlsma,
Jayadratha, Karna—are already destroyed. Simply fight, and you will
vanquish your enemies.

PURPORT

Every plan is made by the Supreme Personality of Godhead, but He is so
kind and merciful to His devotees that He wants to give the credit to His
devotees who carry out His plan according to His desire. Life should therefore
move in such a way that everyone acts in Krsna consciousness and
understands the Supreme Personality of Godhead through the medium of a
spiritual master. The plans of the Supreme Personality of Godhead are
understood by His mercy, and the plans of the devotees are as good as His
plans. One should follow such plans and be victorious in the struggle for
existence.

TEXT 35

vWM I

sanjaya uvaca

etac chrutva vacanam kesavasya

krtahjalir vepamanah kiritT
namaskrtva bhuya evaha krsnam

sagadgadam bhfta-bhitah pranamya

sahjayah uvaca —Sanjaya said; etat —thus; srutva —hearing; vacanam —
speech; kesavasya —of Krsna; krtahjalih —with folded hands; vepamanah —
trembling; kiritT- —Arjuna; namaskrtva —offering obeisances; bhuyah —again;
eva —also; aha krsnam —said unto Krsna; sa-gadgadam —faltering; bhfta-
bhitah —fearful; pranamya —offering obeisances.

TRANSLATION

Sanjaya said to Dhrtarastra: O King, after hearing these words from
the Supreme Personality of Godhead, Arjuna trembled, fearfully offered
obeisances with folded hands and began, falteringly, to speak as follows:

PURPORT

As we have already explained, because of the situation created by the
universal form of the Supreme Personality of Godhead, Arjuna became
bewildered in wonder; thus he began to offer his respectful obeisances to
Krsna again and again, and with faltering voice he began to pray, not as a
friend, but as a devotee in wonder.

TEXT 36

31SH 44h |

dl fd fegfh P«rl

arjuna uvaca

sthane hrslkesa tava prakirtya
jagat prahrsyaty anurajyate ca

raksamsi bhitani diso dravanti

sarve namasyanti ca siddha-sanghah

arjunah uvaca —Arjuna said; sthane —rightly; hrsTkesa —O master of all
senses; tava —Your; prakirtya —glories; jagat —the entire world; prahrsyati —
rejoicing; anurajyate —becoming attached; raksamsi —the demons; bhitani
—out of fear; disah —directions; dravanti —fleeing; sarve —all; namasyanti
—offering respect; ca —also; siddha-sanghah —the perfect human beings.

TRANSLATION

O HrsTkesa, the world becomes joyful upon hearing Your name and
thus everyone becomes attached to You. Although the perfected beings
offer You their respectful homage, the demons are afraid, and they flee
here and there. All this is rightly done.

PURPORT

Arjuna, after hearing from Krsna about the outcome of the Battle of
Kuruksetra, became an enlightened devotee of the Supreme Lord. He admitted
that everything done by Krsna is quite fit. Arjuna confirmed that Krsna is the
maintainer and the object of worship for the devotees and the destroyer of the
undesirables. His actions are equally good for all. Arjuna understood herein
that when the Battle of Kuruksetra was being concluded, in outer space there
were present many demigods, siddhas, and the intelligent^ of the higher
planets, and they were observing the fight because Krsna was present there.
When Arjuna saw the universal form of the Lord, the demigods took pleasure
in it, but others, who were demons and atheists, could not stand it when the
Lord was praised. Out of their natural fear of the devastating form of the
Supreme Personality of Godhead, they fled. Krsna's treatment of the devotees
and the atheists is praised by Arjuna. In all cases a devotee glorifies the Lord
because he knows that whatever He does is good for all.

TEXT 37

W II^VS II

kasmac ca te na nameran mahatman
garTyase brahmano 'py adi-kartre
ananta devesa jagan-nivasa

tvam aksaram sad-asat tat par am yat

kasmat —why; ca —also; te —unto You; na —not; nameran —offer proper
obeisances; mahatman —O great one; garTyase —You are better than;
brahmanah —Brahma; api —although; adi-kartre —the supreme creator; ananta
—unlimited; devesa-God of the gods; jagat-nivasa —O refuge of the universe;
tvam —You are; aksaram —imperishable; sat-asat —cause and effect; tat-
param —transcendental; yat —because.

TRANSLATION

O great one, who stands above even Brahma, You are the original
master. Why should they not offer their homage up to You, O limitless
one? O refuge of the universe. You are the invincible source, the cause of
all causes, transcendental to this material manifestation.

PURPORT

By this offering of obeisances, Arjuna indicates that Krsna is worshipable
by everyone. He is all-pervading, and He is the Soul of every soul. Arjuna is
addressing Krsna as mahatma, which means that He is most magnanimous
and unlimited. Ananta indicates that there is nothing which is not covered by
the influence and energy of the Supreme Lord, and devesa means that He is
the controller of all demigods and is above them all. He is the center of the
whole universe. Arjuna also thought that it was fitting that all the perfect
living entities and all powerful demigods offer their respectful obeisances unto
Him because no one is greater than Him. He especially mentions that Krsna is
greater than Brahma because Brahma is created by Him. Brahma is born out

of the lotus stem grown from the navel abdomen of Garbhodakasayl Visnu,
who is Krsna's plenary expansion; therefore Brahma and Lord Siva, who is
born of Brahma, and all other demigods must offer their respectful obeisances.
Thus the Lord is respected by Lord Siva and Brahma and similar other
demigods. The word aksaram is very significant because this material creation
is subject to destruction, but the Lord is above this material creation. He is the
cause of all causes, and being so, He is superior to all the conditioned souls
within this material nature as well as the material cosmic manifestation itself.
He is therefore the all-great Supreme.

TEXT 38
^PT-

ll^q II

tvam adi-devah purusah puranas

tvam asya visvasya par am nidhanam
vettasi vedyam ca param ca dhama
tvaya tatam visvam ananta-rupa

tvam —You; adi-devah —the original Supreme God; purusah —personality;
puranah —old; tvam —You; asya —this; visvasya —universe; param —
transcenddental; nidhanam —refuge; vetta —knower; asi —You are; vedyam ca
—and the knowable; param ca —and transcendental; dhama —refuge; tvaya —
by You; tatam —pervaded; visvam —universe; ananta-rupa —unlimited form.

TRANSLATION

You are the original Personality, the Godhead. You are the only
sanctuary of this manifested cosmic world. You know everything, and You
are all that is knowable. You are above the material modes. O limitless
form! This whole cosmic manifestation is pervaded by You!

PURPORT

Everything is resting on the Supreme Personality of Godhead; therefore He
is the ultimate rest. Nidhanam means that everything, even the Brahman
effulgence, rests on the Supreme Personality of Godhead Krsna. He is the
knower of everything that is happening in this world, and if knowledge has
any end, He is the end of all knowledge; therefore He is the known and the
knowable. He is the object of knowledge because He is all-pervading. Because
He is the cause in the spiritual world, He is transcendental. He is also the chief
personality in the transcendental world.

TEXT 39

4 ; wns^T:

*\ h \ im ii

vayur yamo 'gnir varunah sasankah
prajapatis tvam prapitamahas ca
namo namas te 'stu sahasra-krtvah
punas ca bhuyo 'pi namo namas te

vayuh —air; yamah —controller; agnih —fire; varunah —water; sasankah —
moon; prajapatih —Brahma; tvam —You; prapitamahah —grandfather; ca —
also; namah —offering respects; namah te —again I offer my respects unto
You; astu —are being; sahasra-krtvah —a thousand times; punah ca —and
again; bhuyah —again; api —also; namah —offer my respects; namah te —
offering my respects unto You.

TRANSLATION

You are air, fire, water, and You are the moon! You are the supreme
controller and the grandfather. Thus I offer my respectful obeisances unto

You a thousand times, and again and yet again!

PURPORT

The Lord is addressed here as air because the air is the most important
representation of all the demigods, being all-pervasive. Arjuna also addresses
Krsna as the grandfather because He is the father of Brahma, the first living
creature in the universe.

TEXT 40

<h 4 ddURi IIYo ||

namah purastad atha prsthatas te
namo 'stu te sarvata eva sarva
ananta-viryamita-vikramas tvam
sarvarh samapnosi tato 'si sarvah

namah —offering obeisances; purastat —from the front; atha —also;
prsthatah —from behind; te —You; namah astu —offer my respects; te —unto
You; sarvatah —from all sides; eva sarva —because You are everything;
ananta-virya —unlimited potency; amita-vikramah —unlimited force; tvam
—You; sarvam —everything; samapnosi —cover; tatah asi —therefore You are;
sarvah —everything.

TRANSLATION

Obeisances from the front, from behind and from all sides! O
unbounded power. You are the master of limitless might! You are all-
pervading, and thus You are everything!

PURPORT

Out of loving ecstasy for Krsna, his friend, Arjuna is offering his respects
from all sides. He is accepting that He is the master of all potencies and all
prowess and far superior to all the great warriors assembled on the battlefield.
It is said in the Visnu Purana: yo 'yam tavagato deva-samiparh devata-ganah
sa tvam eva jagat-srasta yatah sarva-gato bhavan. "Whoever comes before
You, be he a demigod, is created by You, O Supreme Personality of Godhead."

TEXTS 41-42

Id Hc4l
Mai *1^*1 m

HM\ ^TSfT mq ||

^^MSI’HI^’Hctd) GpH

IT^-^|c||Ci(^d drHW

11*^ II

sakheti matva prasabham yad uktam
he krsna he yadava he sakheti
ajanata mahimanam tavedarh

maya pramadat pranayena vapi
yac cavahasartham asatkrto 'si
vihara-sayyasana-bhojanesu
eko 'tha vapy acyuta tat-samaksam
tat ksamaye tvam aham aprameyam

sakha —friend; iti —thus; matva —thinking; prasabham —temporary; yat —
whatever; uktam —said; he krsna —O Krsna; he yadava —O Yadava; he sakha
iti —O my dear friend, ajanata —without knowing; mahimanam —glories; tava
—Your; idam —this; maya —by me; pramadat —out of foolishness; pranayena
—out of love; va api —either; yat —whatever; ca —also; avahasartham —for
joking; asatkrtah —dishonor; asi —have been done; vihara —in relaxation;
sayya —in joking; asana —in a resting place; bhojanesu —or while eating
together; ekah —alone; athava —or; api —others; acyuta —O infallible one; tat-

samaksam —as Your competitor; tat —all those; ksamaye — excuse; tvam —
You; aham —I; aprameyam —immeasurable.

TRANSLATION

I have in the past addressed You as "O Krsna," "O Yadava," "O my
friend," without knowing Your glories. Please forgive whatever I may
have done in madness or in love. I have dishonored You many times while
relaxing or while lying on the same bed or eating together, sometimes
alone and sometimes in front of many friends. Please excuse me for all my
offenses.

PURPORT

Although Krsna is manifested before Arjuna in His universal form, Arjuna
remembers his friendly relationship with Krsna and is therefore asking pardon
and requesting Him to excuse him for the many informal gestures which arise
out of friendship. He is admitting that formerly he did not know that Krsna
could assume such a universal form, although He explained it as his intimate
friend. Arjuna did not know how many times he may have dishonored Him by
addressing Him as "O my friend, O Krsna, O Yadava," etc., without
acknowledging His opulence. But Krsna is so kind and merciful that in spite
of such opulence He played with Arjuna as a friend. Such is the transcendental
loving reciprocation between the devotee and the Lord. The relationship
between the living entity and Krsna is fixed eternally; it cannot be forgotten,
as we can see from the behavior of Arjuna. Although Arjuna has seen the
opulence in the universal form, he could not forget his friendly relationship
with Krsna.

TEXT 43

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11*3 II

pitasi lokasya caracarasya

tvam asya pujyas ca gurur garTyan
na tvat-samo 'sty abhyadhikah kuto 'nyo
loka-traye 'py apratima-prabhava

pita —father; asi —You are; lokasya —of all the world; cara —moving;
acarasya —nonmoving; tvam —You are; asya —of this; pujyah —worshipable;
ca —also; guruh —master; garTyan —glorious; na —never; tvat-samah —equal to
You; asti —there is; abhyadhikah —greater; kutah —how is it possible; anyah
—other; loka-traye —in three planetary systems; api —also; apratima
—immeasurable; prabhava —power.

TRANSLATION

You are the father of this complete cosmic manifestation, the
worshipable chief, the spiritual master. No one is equal to You, nor can
anyone be one with You. Within the three worlds. You are immeasurable.

PURPORT

The Lord Krsna is worshipable as a father is worshipable for his son. He is
the spiritual master because He originally gave the Vedic instructions to
Brahma, and presently He is also instructing Bhagavad-gTta to Arjuna;
therefore He is the original spiritual master, and any bona fide spiritual master
at the present moment must be a descendant in the line of disciplic succession
stemming from Krsna. Without being a representative of Krsna, one cannot
become a teacher or spiritual master of transcendental subject matter.

The Lord is being paid obeisances in all respects. He is of immeasurable
greatness. No one can be greater than the Supreme Personality of Godhead,
Krsna, because no one is equal to or higher than Krsna within any
manifestation, spiritual or material. Everyone is below Him. No one can excel
Him.

The Supreme Lord Krsna has senses and a body like the ordinary man, but
for Him there is no difference between His senses, body, mind and Himself.
Foolish persons who do not know Him perfectly say that Krsna is different
from His soul, mind, heart and everything else. Krsna is absolute; therefore

His activities and potencies are supreme. It is also stated that He does not have
senses like ours. He can perform all sensual activities; therefore His senses are
neither imperfect nor limited. No one can be greater than Him, no one can be
equal to Him, and everyone is lower than Him.

Whoever knows His transcendental body, activities and perfection, after
quitting his body, returns to Him and doesn't come back again to this
miserable world. Therefore one should know that Krsna's activities are
different from others. The best policy is to follow the principles of Krsna; that
will make one perfect. It is also stated that there is no one who is master of
Krsna; everyone is His servant. Only Krsna is God, and everyone is servant.
Everyone is complying with His order. There is no one who can deny His
order. Everyone is acting according to His direction, being under His
superintendence. As stated in the Brahma-samhita, He is the cause of all
causes.

TEXT 44

ftW: f^TFTTtfwII** II

tasmat pranamya pranidhaya kayarh
prasadaye tvam aham Tsam Tdyam
piteva putrasya sakheva sakhyuh
priyah priyayarhasi deva sodhum

tasmat —therefore; pranamya —after offering obeisances; pranidhaya —
laying down; kayam —body; prasadaye —to beg mercy; tvam —unto you; aham
—I; Tsam —unto the Supreme Lord; Tdyam —who is worshipable; pita iva —
like a father; putrasya —of a son; sakha iva —like a friend; sakhyuh —of a
friend; priyah —lover; priyayah —of the dearmost; arhasi —You should; deva
—my Lord; sodhum —tolerate.

TRANSLATION

You are the Supreme Lord, to be worshiped by every living being. Thus
I fall down to offer You my respects and ask Your mercy. Please tolerate
the wrongs that I may have done to You and bear with me as a father with
his son, or a friend with his friend, or a lover with his beloved.

PURPORT

Krsna's devotees relate to Krsna in various relationships; one might treat
Krsna as a son, one might treat Krsna as a husband, as a friend, as a master,
etc. Krsna and Arjuna are related in friendship. As the father tolerates, or the
husband or master tolerates, so Krsna tolerates.

TEXT 45
CfWTSf^T <£<<41

adrsta-purvam hrsito 'smi drstva

bhayena ca pravyathitarh mano me
tad eva me darsaya deva rupatfi
prasida devesa jagan-nivasa

adrsta-piirvam —never seen before; hrsitah —gladdened; asmi —I am; drstva
—by seeing; bhayena —out of fear; ca —also; pravyathitam —perturbed; manah
—mind; me —mine; tat —therefore; eva —certainly; me —unto me; darsaya —
show; deva —O Lord; rupam —the form; prasida —just be gracious; devesa —
O Lord of lords; jagat-nivasa —the refuge of the universe.

TRANSLATION

After seeing this universal form, which I have never seen before, I am
gladdened, but at the same time my mind is disturbed with fear.
Therefore please bestow Your grace upon me and reveal again Your form

as the Personality of Godhead, O Lord of lords, O abode of the universe.

PURPORT

Arjuna is always in confidence with Krsna because he is a very dear friend,
and as a dear friend is gladdened by his friend's opulence, Arjuna is very
joyful to see that his friend, Krsna, is the Supreme Personality of Godhead and
can show such a wonderful universal form. But at the same time, after seeing
that universal form, he is afraid that he has committed so many offenses to
Krsna out of his unalloyed friendship. Thus his mind is disturbed out of fear,
although he had no reason to fear. Arjuna therefore is asking Krsna to show
His Narayana form because He can assume any form. This universal form is
material and temporary, as the material world is temporary. But in the
Vaikuntha planets He has His transcendental form with four hands as
Narayana. There are innumerable planets in the spiritual sky, and in each of
them Krsna is present by His plenary manifesttations of different names. Thus
Arjuna desired to see one of the forms manifest in the Vaikuntha planets. Of
course in each Vaikuntha planet the form of Narayana is four-handed, and the
four hands hold different symbols, the conchshell, mace, lotus and disc.
According to the different hands these four things are held in, the Narayanas
are named. All of these forms are one and the same to Krsna; therefore Arjuna
requests to see His four- handed feature.

TEXT 46

\ w % ii

kiritinam gadinath cakra-hastam

icchami tvarh drastum aharh tathaiva
tenaiva rupena catur-bhujena

sahasra-baho bhava visva-murte

kiritinam —with helmet; gadinam —with club; cakra-hastam —disc in hand;

icchami —I wish; tv dm —You; drastum —to see; aham —I; tatha eva —in that
position; tena eva —by that; rupena —with form; catur-bhujena —four-handed;
sahasra-baho —O thousand-handed one; bhava —just become; visva-murte —
O universal form.

TRANSLATION

O universal Lord, I wish to see You in Your four-armed form, with
helmeted head and with club, wheel, conch and lotus flower in Your
hands. I long to see You in that form.

PURPORT

In the Brahma-samhita it isstated that the Lord is eternally situated in
hundreds and thousands of forms, and the main forms are those like Rama,
Nrsimha, Narayana, etc. There are innumerable forms. But Arjuna knew that
Krsna is the original Personality of Godhead assuming His temporary
universal form. He is now asking to see the form of Narayana, a spiritual
form. This verse establishes without any doubt the statement of the SrTmad-
Bhagavatam that Krsna is the original Personality of Godhead and all other
features originate from Him. He is not different from His plenary expansions,
and He is God in any of His innumerable forms. In all of these forms He is
fresh like a young man. That is the constant feature of the Supreme
Personality of Godhead. One who knows Krsna at once becomes free from all
contamination of the material world.

TEXT 47

HM\ ddlsfte

cl'dM RUHdd-ddl<i

ll*V9 ||

sri bhagavan uvaca

may a prasannena tavarjunedarh

rupam par am darsitam atma-yogat
tejomayam visvam anantam adyarh
yan me tvad-anyena na drsta-purvam

srT bhagavan uvaca —the Supreme Personality of Godhead said; maya —by
Me; prasannena —happily; tava —unto you; arjuna —O Arjuna; idam —this;
rupam —form; param —transcendental; darsitam —shown; atma-yogat —by
My internal potency; tejomayam —full of effulgence; visvam —the entire
universe; anantam —unlimited; adyam —original; yat me —that which is Mine;
tvat-anyena —besides you; na drsta-purvam —no one has previously seen.

TRANSLATION

The Blessed Lord said: My dear Arjuna, happily do I show you this
universal form within the material world by My internal potency. No one
before you has ever seen this unlimited and glaringly effulgent form.

PURPORT

Arjuna wanted to see the universal form of the Supreme Lord, so out of His
mercy upon His devotee Arjuna, Lord Krsna showed His universal form full
of effulgence and opulence. This form was glaring like the sun, and its many
faces were rapidly changing. Krsna showed this form just to satisfy the desire
of His friend Arjuna. This form was manifested by Krsna through His internal
potency, which is inconceivable by human speculation. No one had seen this
universal form of the Lord before Arjuna, but because the form was shown to
Arjuna, other devotees in the heavenly planets and in other planets in outer
space could also see it. They did not see it before, but because of Arjuna they
were also able to see it. In other words, all the disciplic devotees of the Lord
could see the universal form which was shown to Arjuna by the mercy of
Krsna. Someone commented that this form was shown to Duryodhana also
when Krsna went to Duryodhana to negotiate for peace. Unfortunately,
Duryodhana did not accept the peace offer, but at that time Krsna manifested
some of His universal forms. But those forms are different from this one
shown to Arjuna. It is clearly said that no one has ever seen this form before.

TEXT 48

iJcj

^4 c44«4h $*'t<4k live; II

na veda-yajhadhyayanair na danair
na ca kriyabhir na tapobhir ugraih
evarh rupah sakya aham nrloke

drastum tvad-anyena kuru-pravfra

na —never; veda —Vedic study; yajna —sacrifice; adhyayanaih —studying;
na danaih —by charity; na —never; ca —also; kriyabhih —by pious activities;
na tapobhih —by serious penances; ugraih —severe; evam —thus; rupah —
form; sakyah —can be seen; aham —I; nrloke —in this material world; drastum
—to see; tvat —you; anyena —by another; kuru-pravfra —O best among the
Kuru warriors.

TRANSLATION

O best of the Kuru warriors, no one before you has ever seen this
universal form of Mine, for neither by studying the Vedas, nor by
performing sacrifices, nor by charities or similar activities can this form
be seen. Only you have seen this.

PURPORT

The divine vision in this connection should be clearly understood. Who can
have divine vision? Divine means godly. Unless one attains the status of
divinity as a demigod, he cannot have divine vision. And what is a demigod?
It is stated in the Vedic scriptures that those who are devotees of Lord Visnu
are demigods. Those who are atheistic, i.e., who do not believe in Visnu, or
who only recognize the impersonal part of Krsna as the Supreme, cannot have
the divine vision. It is not possible to decry Krsna and at the same time have

the divine vision. One cannot have the divine vision without becoming divine.
In other words, those who have divine vision can also see like Arjuna.

The Bhagavad-gTta gives the description of the universal form, and this
description was unknown to everyone before Arjuna. Now one can have some
idea of the visva-rupa after this incidence; those who are actually divine can
see the universal form of the Lord. But one cannot be divine without being a
pure devotee of Krsna. The devotees, however, who are actually in the divine
nature and who have divine vision, are not very much interested to see the
universal form of the Lord. As described in the previous verse, Arjuna desired
to see the four-handed form of Lord Krsna as Visnu, and he was actually
afraid of the universal form.

In this verse there are some significant words, just like veda-yajhadhya-
yanaih, which refers to studying Vedic literature and the subject matter of
sacrificial regulations. Veda refers to all kinds of Vedic literature, namely the
four Vedas (Rk, Yajus, Sama and Atharva) and the eighteen Pur anas and
Upanisads, and Vedanta-sutra. One can study these at home or anywhere else.
Similarly, there are sutras, Kalpa-sutras and MTmamsa-sutras, for studying
the method of sacrifice. Danaih refers to charity which is offered to a suitable
party, such as those who are engaged in the transcenddental loving service of
the Lord, the brahmanas and the Vaisnavas. Similarly, pious activities refer to
the agni-hotra, etc., the prescribed duties of the different castes. Pious
activities and the voluntary acceptance of some bodily pains are called
tapasya. So one can perform all these, can accept bodily penances, give
charity, study the Vedas, etc., but unless he is a devotee like Arjuna, it is not
possible to see that universal form. Those who are impersonalists are also
imagining that they are seeing the universal form of the Lord, but from
Bhagavad-gTta we understand that the impersonalists are not devotees.
Therefore they are unable to see the universal form of the Lord.

There are many persons who create incarnations. They falsely claim an
ordinary human to be an incarnation, but this is all foolishness. We should
follow the principles of Bhagavad-gTta, otherwise there is no possibility of
attaining perfect spiritual knowledge. Although Bhagavad-gTta isconsidered
the preliminary study of the science of God, still it is so perfect that one can
distinguish what is what. The followers of a pseudo incarnation may say that
they have also seen the transcendental incarnation of God, the universal form,
but that is not acceptable because it is clearly stated here that unless one
becomes a devotee of Krsna, one cannot see the universal form of God. So

one first of all has to become a pure devotee of Krsna; then he can claim that
he can show the universal form of what he has seen. A devotee of Krsna
cannot accept false incarnations or followers of false incarnations.

TEXT 49

\\y\ ii

ma te vyatha ma ca vimudha-bhavo
drstva rupam ghoram Tdrh mamedam
vyapetabhih prita-manah punas tvam
tad eva me rupam idam prapasya

ma —let it not be; te —unto you; vyatha —trouble; ma —let it not be; ca —
also; vimudha-bhavah —bewilderment; drstva —by seeing; rupam —form;
ghoram —horrible; Tdrk —like this; mama —My; idam —as it is; vyapetabhih —
just become free from all fear; prita-manah —be pleased in mind; punah —
again; tvam —you; tat —that; eva —thus; me —My; rupam —form; idam —this;
prapasya —just see.

TRANSLATION

Your mind has been perturbed upon seeing this horrible feature of
Mine. Now let it be finished. My devotee, be free from all disturbance.
With a peaceful mind you can now see the form you desire.

PURPORT

In the beginning of Bhagavad-gTta Arjuna was worried about killing
Bhlsma and Drona, his worshipful grandfathers and masters. But Krsna said
that he need not be afraid of killing his grandfather. When they tried to disrobe
DraupadI in the assembly, Bhlsma and Drona were silent, and for such

negligence of duty they should be killed. Krsna showed His universal form to
Arjuna just to show him that these people were already killed for their
unlawful action. That scene was shown to Arjuna because devotees are always
peaceful, and they cannot perform such horrible actions. The purpose of the
revelation of the universal form was shown; now Arjuna wanted to see the
four-armed form, and Krsna showed him. A devotee is not much interested in
the universal form, for it does not enable one to reciprocate loving feelings. A
devotee wants to offer his respectful worshiping feelings; thus he wants to see
the two-handed or four-handed Krsna form so he can reciprocate in loving
service with the Supreme Personality of Godhead.

TEXT 50

dc|M |

ll*° II

sanjaya uvaca

ity arjunam vasudevas tathoktva

svakarh ruparh darsayamasa bhuyah
asvasayamasa ca bhitam enarh

bhutva punah saumya-vapur mahatma

sahjayah uvaca —Sanjaya said; id —thus; arjunam —unto Arjuna;
vasudevah —Krsna; tatha —that way; uktva —saying; svakam —His own;
rupam —form; darsayamasa —showed; bhuyah —again; asvasayamasa —also
convinced him; ca —also; bhitam —fearful; enam —him; bhutva punah —
becoming again; saumya-vapuh —beautiful form; mahatma —the great one.

TRANSLATION

Sanjaya said to Dhrtarastra: The Supreme Personality of Godhead,
Krsna, while speaking thus to Arjuna, displayed His real four-armed
form, and at last He showed him His two-armed form, thus encouraging

the fearful Arjuna.

PURPORT

When Krsna appeared as the son of Vasudeva and DevakI, He first of all
appeared as four-armed Narayana, but when He was requested by His parents,
He transformed Himself into an ordinary child in appearance. Similarly, Krsna
knew that Arjuna was not interested in seeing a four- handed form of Krsna,
but since he asked to see this four-handed form, He also showed him this form
again and then showed Himself in His two- handed form. The word saumya-
vapuh is very significant. Saumya-vapu is a very beautiful form; it is known as
the most beautiful form. When He was present, everyone was attracted simply
by Krsna's form, and because Krsna is director of the universe, He just
banished the fear of Arjuna, His devotee, and showed him again His beautiful
form of Krsna. In the Brahma- samhita it is stated that only a person whose
eyes are smeared with the ointment of love can see the beautiful form of Sri
Krsna.

TEXT 51

vWM I

HfrT: W: II*; II

arjuna uvaca

drstvedam manusam ruparh
tava saumyam janardana
idanfm asmi sarhvrttah
sa-cetah prakrtirh gatah

arjunah uvaca —Arjuna said; drstva —seeing; idam —this; manusam —
human being; rupam —form; tava —Your; saumyam —very beautiful;
janardana —O chastiser of the enemies; idamm —just now; asmi —I am;
sarhvrttah —settled; sa-cetah —in my consciousness; prakrtim —my own;
gatah —I am.

TRANSLATION

When Arjuna thus saw Krsna in His original form, he said: Seeing this
humanlike form, so very beautiful, my mind is now pacified, and I am
restored to my original nature.

PURPORT

Here the words manusam rupam clearly indicate the Supreme Personality
of Godhead to be originally two-handed. Those who deride Krsna to be an
ordinary person are shown here to be ignorant of His divine nature. If Krsna is
like an ordinary human being, then how is it possible for Him to show the
universal form and again to show the four-handed Narayana form? So it is
very clearly stated in Bhagavad-gTta that one who thinks that Krsna is an
ordinary person and misguides the reader by claiming that it is the impersonal
Brahman within Krsna speaking, is doing the greatest injustice. Krsna has
actually shown His universal form and His fourhanded Visnu form. So how
can He be an ordinary human being? A pure devotee is not confused by
misguiding commentaries on Bhagavad-gTta because he knows what is what.
The original verses of Bhagavad-gTta are as clear as the sun; they do not
require lamplight from foolish commentators.

TEXT 52

^hhi PM iiii

srT bhagavan uvaca
sudurdarsam idarh rupam
drstavan asiyan mama
deva apy asya rupasya

nityarh darsana-kahksinah

sri bhagavan uvaca —the Supreme Personality of Godhead said; sudur-

darsana — very difficult to be seen; idam —this; rupam —form; drstavan asi —
as you have seen; yat —which; mama —of Mine; devah —the demigods; api
asya —also this; rupasya —of the form; nityam —eternally; darsana-
kahksinah —always aspire to see.

TRANSLATION

The Blessed Lord said: My dear Arjuna, the form which you are now
seeing is very difficult to behold. Even the demigods are ever seeking the
opportunity to see this form which is so dear.

PURPORT

In the forty-eighth verse of this chapter Lord Krsna concluded revealing His
universal form and informed Arjuna that this form is not possible to be seen
by so many activities, sacrifices, etc. Now here the word sudurdarsam isused,
indicating that Krsna's two-handed form is still more confidential. One may be
able to see the universal form of Krsna by adding a little tinge of devotional
service to various activities like penance, Vedic study and philosophical
speculation, etc. It may be possible, but without a tinge of bhakti, one cannot
see; that has already been explained. Still, beyond that universal form, the
form of Krsna as a two-handed man is still more difficult to see, even for
demigods like Brahma and Lord Siva. They desire to see Him, and we have
evidences in the SrTmad- Bhagavatam that when He was supposed to be in the
womb of His mother, DevakI, all the demigods from heaven came to see the
marvel of Krsna. They even waited to see Him. A foolish person may deride
Him, but that is an ordinary person. Krsna is actually desired to be seen by
demigods like Brahma and Siva in His two-armed form.

In Bhagavad-gTta it is also confirmed that He is not visible to the foolish
persons who deride Him. Krsna's body, as confirmed by Brahma-samhita and
confirmed by Himself in Bhagavad-gTta, iscompletely spiritual and full of
bliss and eternality. His body is never like a material body. But for some who
make a study of Krsna by reading Bhagavad-gTta or similar Vedic scriptures,
Krsna is a problem. For one using a material process, Krsna is considered to
be a great historical personality and very learned philosopher. But He isn't an
ordinary man. But some think that even though He was so powerful, He had to

accept a material body. Ultimately they think that the Absolute Truth is
impersonal; therefore they think that from His impersonal feature He assumed
a personal feature attached to material nature. This is a materialistic
calculation of the Supreme Lord. Another calculation is speculative. Those
who are in search of knowledge also speculate on Krsna and consider Him to
be less important than the universal form of the Supreme. Thus some think
that the universal form of Krsna which was manifested to Arjuna is more
important than His personal form. According to them, the personal form of the
Supreme is something imaginary. They believe that in the ultimate issue, the
Absolute Truth is not a person. But the transcendental process is described in
Bhagavad-gTta, Chapter Two: to hear about Krsna from authorities. That is the
actual Vedic process, and those who are actually in the Vedic line hear about
Krsna from authority, and by repeated hearing about Him, Krsna becomes
dear. As we have several times discussed, Krsna is covered by His yoga-maya
potency. He is not to be seen or revealed to anyone and everyone. Only by one
to whom He reveals Himself can He be seen. This is confirmed in Vedic
literature; for one who is a surrendered soul, the Absolute Truth can actually
be understood. The transcendentalist, by continuous Krsna consciousness and
by devotional service to Krsna, can have his spiritual eyes opened and can see
Krsna by revelation. Such a revelation is not possible even for the demigods;
therefore it is difficult even for the demigods to understand Krsna, and the
advanced demigods are always in hope of seeing Krsna in His two-handed
form. The conclusion is that although to see the universal form of Krsna is
very, very difficult and not possible for anyone and everyone, it is still more
difficult to understand His personal form as Syamasundara.

TEXT 53

*ui ^4 dM'Hi ^r^r^r^vxiiiii i

naharh vedair na tapasa
na danena na cejyaya
sakya evam-vidho drastum
drstavan asi mamyatha

na —never; aham —I; vedaih —by study of the Vedas; na —never; tapasa —
by serious penances; na —never; danena —by charity; na —never; ca —also;
ijyaya —by worship; sakyah —isit possible; evam-vidhah —like this; drastum
—to see; drstavan —seeing; asi —you are; mam —Me; yatha —as.

TRANSLATION

The form which you are seeing with your transcendental eyes cannot be
understood simply by studying the Vedas, nor by undergoing serious
penances, nor by charity, nor by worship. It is not by these means that
one can see Me as I am.

PURPORT

Krsna first appeared before His parents DevakI and Vasudeva in a four-
handed form, and then He transformed Himself into the two-handed form.
This mystery is very difficult to understand for those who are atheists or who
are devoid of devotional service. For scholars who have simply studied Vedic
literature by way of speculation or out of mere academic interest, Krsna is not
easy to understand. Nor is He to he understood by persons who officially go to
the temple to offer worship. They make their visit, but they cannot understand
Krsna as He is. Krsna can be understood only through the path of devotional
service, as explained by Krsna Himself in the next verse.

TEXT 54

bhaktya tv ananyaya sakya
aham evam-vidho 'rjuna
jhaturh drastum ca tattvena
pravestum ca parantapa

bhaktya —by devotional service; tu —but; ananyaya —without being mixed

with fruitive activities or speculative knowledge; sakyah —possible; aham —I;
evam-vidhah —like this; arjuna —O Arjuna; jnatum —to know; drastum —to
see; tattvena —in fact; pravestum —and to enter into; ca —also; parantapa —O
mighty-armed one.

TRANSLATION

My dear Arjuna, only by undivided devotional service can I be
understood as I am, standing before you, and can thus be seen directly.
Only in this way can you enter into the mysteries of My understanding.

PURPORT

Krsna can be understood only by the process of undivided devotional
service. He explicitly explains this in this verse so unauthorized
commentators, who try to understand Bhagavad-gTta by the speculative
process, will know that they are simply wasting their time. No one can
understand Krsna or how He came from parents in a four-handed form and at
once changed Himself into a two-handed form. It is clearly stated here that no
one can see Him. Those who, however, are very experienced students of Vedic
literature can learn about Him from the Vedic literature in so many ways.
There are so many rules and regulations, and if one at all wants to understand
Krsna, he must follow the regulative principles described in the authoritative
literature. One can perform penance in accordance with those principles. As
far as charity is concerned, it is plain that charity should be given to the
devotees of Krsna who are engaged in His devotional service to spread the
Krsna philosophy or Krsna consciousness throughout the world. Krsna
consciousness is a benediction to humanity. Lord Caitanya was appreciated by
Rupa GosvamI as the most munificent man of charity because love of Krsna,
which is very difficult to achieve, was distributed freely by Him. And if one
worships as prescribed in the temple (in the temples in India there is always
some statue, usually of Visnu or Krsna), that is a chance to progress. For the
beginners in devotional service to the Lord, temple worship is very essential,
and this is confirmed in the Vedic literature.

One who has unflinching devotion for the Supreme Lord and is directed by
the spiritual master can see the Supreme Personality of Godhead by

revelation. For one who does not take personal training under the guidance of
a bona fide spiritual master, it is impossible to even begin to understand
Krsna. The word tu is specifically used here to indicate that no other process
can be used, can be recommended, or can be successful in understanding
Krsna.

The personal forms of Krsna, the two-handed form and the four- handed,
are completely different from the temporary universal form shown to Arjuna.
The four-handed form is Narayana, and the two-handed form is Krsna; they
are eternal and transcendental, whereas the universal form exhibited to Arjuna
is temporary. The very word sudurdarsam, meaning difficult to see, suggests
that no one saw that universal form. It also suggests that amongst the devotees
there was no necessity of showing it. That form was exhibited by Krsna at the
request of Arjuna because in the future, when one represents himself as an
incarnation of God, people can ask to see his universal form.

Krsna changes from the universal form to the four-handed form of
Narayana and then to His own natural form of two hands. This indicates that
the four-handed forms and other forms mentioned in Vedic literature are all
emanations of the original two-handed Krsna. He is the origin of all
emanations. Krsna is distinct even from these forms, not to speak of the
impersonal conception. As far as the four-handed forms of Krsna are
concerned, it is stated clearly that even the most identical four-handed form of
Krsna (which is known as Maha-Visnu, who is lying on the cosmic ocean and
from whose breathing so many innumerable universes are passing out and
entering) is also an expansion of the Supreme Lord. Therefore one should
conclusively worship the personal form of Krsna as the Supreme Personality
of Godhead who is eternity, bliss and knowledge. He is the source of all forms
of Visnu, He is the source of all forms of incarnation, and He is the original
Supreme Personality, as confirmed in Bhagavad-gTta.

In the Vedic literature it is stated that the Supreme Absolute Truth is a
person. His name is Krsna, and He sometimes descends on this earth.
Similarly, in SrTmad-Bhagavatam there is a description of all kinds of
incarnations of the Supreme Personality of Godhead, and there it is said that
Krsna is not an incarnation of God but is the original Supreme Personality of
Godhead Himself. Krsnas tu bhagavan svayam. Similarly, in Bhagavad-gTta
the Lord says, mattah parataram nanyat: "There is nothing superior to My
form as the Personality of Godhead Krsna." He also says elsewhere in
Bhagavad-gTta, aham adir hi devanam: "I am the origin of all the demigods."

And after understanding Bhagavad-gTta from Krsna, Arjuna also confirms this
in the following words: pararh brahma pararh dhama pavitram paramarh
bhavan: "I now fully understand that You are the Supreme Personality of
Godhead, the Absolute Truth, and that You are the refuge of everything."
Therefore the universal form which Krsna showed to Arjuna is not the original
form of God. The original is the Krsna form. The universal form, with its
thousands and thousands of heads and hands, is manifest just to draw the
attention of those who have no love for God. It is not God's original form.

The universal form is not attractive for pure devotees, who are in love with
the Lord in different transcendental relationships. The Supreme Godhead
exchanges transcendental love in His original form of Krsna. Therefore to
Arjuna, who was so intimately related with Krsna in friendship, this form of
the universal manifestation was not pleasing; rather, it was fearful. Arjuna,
who is a constant companion of Krsna's, must have had transcendental eyes;
he was not an ordinary man. Therefore he was not captivated by the universal
form. This form may seem wonderful to persons who are involved in elevating
themselves by fruitive activities, but to persons who are engaged in devotional
service, the two-handed form of Krsna is the mostdear.

TEXT 55

Mr: \\w \\

mat-karma-krn mat-paramo
mad-bhaktah sahga-varjitah
nirvairah sarva-bhutesu
yah sa mam eti pandava

mat-karma-krt —engaged in doing My work; mat-paramah —concerning
Me, the Supreme; mat-bhaktah —engaged in My devotional service; sahga-
varjitah —freed from the contamination of previous activities and mental
speculation; nirvairah —without an enemy; sarva-bhutesu —to every living
entity; yah —one who; sah —he; mam —unto Me; eti —comes; pandava —O
son of Pandu.

TRANSLATION

My dear Arjuna, one who is engaged in My pure devotional service,
free from the contaminations of previous activities and from mental
speculation, who is friendly to every living entity, certainly comes to Me.

PURPORT

Anyone who wants to approach the Supreme of all the Personalities of
Godhead, on the Krsnaloka planet in the spiritual sky, and be intimately
connected with the Supreme Personality, Krsna, must take this formula, as is
stated by the Supreme Himself. Therefore, this verse is considered to be the
essence of Bhagavad-gTta. The Bhagavad-gTta isa book directed to the
conditioned souls, who are engaged in the material world with the purpose of
lording it over nature and who do not know of the real, spiritual life. The
Bhagavad-gTta ismeant to show how one can understand his spiritual
existence and his eternal relationship with the Supreme Spiritual Personality
and to teach one how to go back home, back to Godhead. Now here is the
verse which clearly explains the process by which one can attain success in his
spiritual activity: devotional service. As far as work is concerned, one should
transfer his energy entirely to Krsna conscious activities. No work should be
done by any man except in relationship to Krsna. This called Krsna -karma.
One may be engaged in various activities, but one should not be attached to
the result of his work, but the result should be done for Him. For example, one
may be engaged in business, but to transform that activity into Krsna
consciousness, one has to do business for Krsna. If Krsna is the proprietor of
the business, then Krsna should enjoy the profit of the business. If a
businessman is in possession of thousands and thousands of dollars, and if he
has to offer all this to Krsna, he can do it. This is work for Krsna. Instead of
constructing a big building for his sense gratification, he can construct a nice
temple for Krsna, and he can install the Deity of Krsna and arrange for the
Deity's service, as is outlined in the authorized books of devotional service.
This is all Krsna -karma. One should not be attached to the result of his work,
but the result should be offered to Krsna. One should also accept as prasadam,
food, the remnants of offerings to Krsna. If, however, one is not able to

construct a temple for Krsna, one can engage himself in cleansing the temple
of Krsna; that is also Krsna-karma. One can cultivate a garden. Anyone who
has land—in India, at least, any poor man has a certain amount of land—can
utilize that for Krsna by growing flowers to offer Him. He can sow tulasT
plants because tulasT leaves are very important, and Krsna has recommended
this in Bhagavad-gTta. Krsna desires that one offer Him either a leaf, or a
flower, or a little water-and He is satisfied. This leaf especially refers to the
tulasT So one can sow tulasT leaves and pour water on the plant. Thus, even the
poorest man can engage in the service of Krsna. These are some of the
examples of how one can engage in working for Krsna.

The word mat-paramah refers to one who considers the association of
Krsna in His supreme abode to be the highest perfection of life. Such a person
does not wish to be elevated to the higher planets such as the moon or sun or
heavenly planets, or even the highest planet of this universe, Brahmaloka. He
has no attraction for that. He is only attracted to being transferred to the
spiritual sky. And even in the spiritual sky he is not satisfied with merging into
the glowing brahmajyod effulgence, for he wants to enter the highest spiritual
planet, namely Krsnaloka, Goloka Vrndavana. He has full knowledge of that
planet, and therefore he is not interested in any other. As indicated by the
word mad-bhaktah, he fully engages in devotional service, specifically in the
nine processes of devotional engagement: hearing, chanting, remembering,
worshiping, serving the lotus feet of the Lord, offering prayers, carrying out
the orders of the Lord, making friends with Him, and surrendering everything
to Him. One can engage in all nine devotional processes, or eight, or seven, or
at least in one, and that will surely make one perfect.

The term sahga-varjitah is very significant. One should disassociate
himself from persons who are against Krsna. Not only are the atheistic persons
against Krsna, but also those who are attracted to fruitive activities and mental
speculation. Therefore the pure form of devotional service is described in
Bhakti-rasamrta-sindhu as follows: anyabhilasita- sunyam jnana-karmady-
anavrtam anukulyena krsnanusTlanam bhaktir uttama. In this verse Srila Rupa
GosvamI clearly states that if anyone wants to execute unalloyed devotional
service, he must be freed from all kinds of material contamination. He must be
freed from the association of persons who are addicted to fruitive activities
and mental speculation. When, freed from such unwanted association and
from the contamination of material desires, one favorably cultivates
knowledge of Krsna, that is called pure devotional service. Anukulyasya

sankaplah pratikulyasya varjanam. One should think of Krsna and act for
Krsna favorably, not unfavorably. Kamsa was an enemy of Krsna's. From the
very beginning of Krsna's birth, he planned in so many ways to kill Him, and
because he was always unsuccessful, he was always thinking of Krsna. Thus
while working, while eating and while sleeping, he was always Krsna
conscious in every respect, but that Krsna consciousness was not favorable,
and therefore in spite of his always thinking of Krsna twenty-four hours a day,
he was considered a demon, and Krsna at last killed him. Of course anyone
who is killed by Krsna attains salvation immediately, but that is not the aim of
the pure devotee. The pure devotee does not even want salvation. He does not
want to be transferred even to the highest planet, Goloka Vrndavana. His only
objective is to serve Krsna wherever he may be.

A devotee of Krsna is friendly to everyone. Therefore it is said here that he
has no enemy. How is this? A devotee situated in Krsna consciousness knows
that only devotional service to Krsna can relieve a person from all the
problems of life. He has personal experience of this, and therefore he wants to
introduce this system, Krsna consciousness, into human society. There are
many examples in history of devotees of the Lord risking their lives for the
spreading of God consciousness. The favorite example is Lord Jesus Christ.
He was crucified by the nondevotees, but He sacrificed His life for spreading
God consciousness. Of course, it would be superficial to understand that He
was killed. Similarly, in India also there are many examples, such as Thakur
Haridasa. Why such risk? Because they wanted to spread Krsna
consciousness, and it is difficult. A Krsna conscious person knows that if a
man is suffering, it is due to his forgetfulness of his eternal relationship with
Krsna. Therefore, the highest benefit one can render to human society is
relieving one's neighbor from all material problems. In such a way, a pure
devotee is engaged in the service of the Lord. Now, we can imagine how
merciful Krsna is to those engaged in His service, risking everything for Him.
Therefore it is certain that such persons must reach the supreme planet after
leaving the body.

In summary, the universal form of Krsna, which is a temporary
manifestation, and the form of time which devours everything, and even the
form of Visnu, four-handed, have all been exhibited by Krsna. Thus Krsna is
the origin of all these manifestations. It is not that Krsna is a manifestation of
the original visva-rupa, or Visnu. Krsna is the origin of all forms. There are
hundreds and thousands of Visnus, but for a devotee, no form of Krsna is

important but the original form, two-handed Syamasundara. In the Brahma-
samhita it is stated that those who are attached to the Syamasundara form of
Krsna in love and devotion can see Him always within the heart and cannot
see anything else. One should understand, therefore, that the purport of this
Eleventh Chapter is that the form of Krsna is essential and supreme.

Thus end the Bhaktivedanta Purports to the Eleventh Chapter of the
Srimad-Bhagavad-glta in the matter of the Universal Form.

CHAPTER TWELVE

Devotional Service

TEXT 1

' dc|N 1

TTtddd^tdl ^*dl*rdi T*JWRl I
T^f%r4)dMddl: II? II

arjuna uvaca
evarh satata-yukta ye

bhaktas tvam paryupasate
ye copy aksaram avyaktam

tesam ke yoga-vittamah

arjunah uvaca —Arjuna said; evam —thus; satata —always; yuktah
—engaged; ye —those; bhaktah —devotees; tv am —unto You; paryupasate
—properly worship; ye —those; ca —also; api —again; aksaram —beyond the
senses; avyaktam —unmanifested; tesam —of them; ke —who; yoga-vittamah
—the most perfect.

TRANSLATION

Arjuna inquired: Which is considered to be more perfect: those who
are properly engaged in Your devotional service, or those who worship
the impersonal Brahman, the unmanifested?

PURPORT

Krsna has now explained about the personal, the impersonal and the
universal and has described all kinds of devotees and yogis. Generally, the
transcendentalists can be divided into two classes. One is the impersonalist,
and the other is the personalist. The personalist devotee engages himself with
all energy in the service of the Supreme Lord. The impersonalist engages
himself not directly in the service of Krsna but in meditation on the
impersonal Brahman, the unmanifested.

We find in this chapter that of the different processes for realization of the
Absolute Truth, bhakti-yoga, devotional service, is the highest. If one at all
desires to have the association of the Supreme Personality of Godhead, then
he must take to devotional service.

Those who worship the Supreme Lord directly by devotional service are
called personalists. Those who engage themselves in meditation on the
impersonal Brahman are called impersonalists. Arjuna is here questioning
which position is better. There are different ways to realize the Absolute
Truth, but Krsna indicates in this chapter that bhakti-yoga, or devotional
service to Him, is highest of all. It is the most direct, and it is the easiest
means for association with the Godhead.

In the Second Chapter the Lord explains that a living entity is not the
material body but is a spiritual spark, a part of the Absolute Truth. In the
Seventh Chapter He speaks of the living entity as part and parcel of the

supreme whole and recommends that he transfer his attention fully to the
whole. In the Eighth Chapter it is stated that whoever thinks of Krsna at the
moment of death is at once transferred to the spiritual sky, Krsna's abode. And
at the end of the Sixth Chapter the Lord says that out of all the yogis, he who
thinks of Krsna within himself is considered to be the most perfect. So
throughout the Gita personal devotion to Krsna is recommended as the highest
form of spiritual realization. Yet there are those who are still attracted to
Krsna's impersonal brahmajyoti effulgence, which is the all-pervasive aspect
of the Absolute Truth and which is unmanifest and beyond the reach of the
senses. Arjuna would like to know which of these two types of
transcendentalists is more perfect in knowledge. In other words, he is
clarifying his own position because he is attached to the personal form of
Krsna. He is not attached to the impersonal Brahman. He wants to know
whether his position is secure. The impersonal manifestation, either in this
material world or in the spiritual world of the Supreme Lord, is a problem for
meditation. Actually, one cannot perfectly conceive of the impersonal feature
of the Absolute Truth. Therefore Arjuna wants to say, "What is the use of such
a waste of time?" Arjuna experienced in the Eleventh Chapter that to be
attached to the personal form of Krsna is best because he could thus
understand all other forms at the same time and there was no disturbance to
his love for Krsna. This important question asked of Krsna by Arjuna will
clarify the distinction between the impersonal and personal conceptions of the
Absolute Truth.

TEXT 2

I

(Hc^<+di ^TTCTcl |
W: IR II

sri bhagavan uvaca
mayy avesya mano ye mam
nitya-yukta upasate
sraddhaya parayopetas
te me yuktatama matah

sri bhagavan uvaca —the Supreme Personality of Godhead said; mayi —

unto Me; avesya —fixing; manah —mind; ye —one who; mam —unto Me; nitya
—always; yuktah —engaged; upasate —worships; sraddhaya —with faith;
paraya —transcendental; upetah —engages; te —they; me —Mine; yuktatamah
—most perfect; matah —I consider.

TRANSLATION

The Blessed Lord said: He whose mind is fixed on My personal form,
always engaged in worshiping Me with great and transcendental faith, is
considered by Me to be most perfect.

PURPORT

In answer to Arjuna's question, Krsna clearly says that he who concentrates
upon His personal form and who worships Him with faith and devotion is to
be considered most perfect in yoga. For one in such Krsna consciousness there
are no material activities because everything is done by Krsna. A pure devotee
is constantly engaged-sometimes he chants, sometimes he hears or reads
books about Krsna, or sometimes he cooks prasadam or goes to the
marketplace to purchase something for Krsna, or sometimes he washes the
temple or the dishes-whatever he does, he does not let a single moment pass
without devoting his activities to Krsna. Such action is in full samadhi.

TEXTS 3-4

113 II

Fl4d< : I

nm w: n* n

ye tv aksaram anirdesyam
avyaktam paryupasate
sarvatra-gam acintyarh ca
kiitastham acalam dhruvam
sanniyamyendriya-gramam
sarvatra sama-buddhayah

te prapnuvanti mam eva
sarva-bhuta-hite ratah

ye —those; tu —but; aksaram —which is beyond the perception of the
senses; anirdesyam —indefinite; avyaktam —unmanifested; paryupasate
—completely engages; sarvatra-gam —all-pervading; acintyam —

inconceivable; ca —also; kutastham —in the center; acalam —immovable;
dhruvam —fixed; sanniyamya —controlling; indriya-gramam —all the senses;
sarvatra —everywhere; sama- buddayah —equally disposed; te —they;
prapnuvanti —achieve; mam —unto Me; eva —certainly; sarva-bhuta-hite —all
living entities' welfare; ratah —engaged.

TRANSLATION

But those who fully worship the unmanifested, that which lies beyond
the perception of the senses, the all-pervading, inconceivable, fixed, and
immovable—the impersonal conception of the Absolute Truth—by
controlling the various senses and being equally disposed to everyone,
such persons, engaged in the welfare of all, at last achieve Me.

PURPORT

Those who do not directly worship the Supreme Godhead, Krsna, but who
attempt to achieve the same goal by an indirect process, also ultimately
achieve the supreme goal, Sri Krsna, as is stated, "After many births the man
of wisdom seeks refuge in Me, knowing Vasudeva is all." When a person
comes to full knowledge after many births, he surrenders unto Lord Krsna. If
one approaches the Godhead by the method mentioned in this verse, he has to
control the senses, render service to everyone and engage in the welfare of all
beings. It is inferred that one has to approach Lord Krsna, otherwise there is
no perfect realization. Often there is much penance involved before one fully
surrenders unto Him.

In order to perceive the Supersoul within the individual soul, one has to
cease the sensual activities of seeing, hearing, tasting, working, etc. Then one
comes to understand that the Supreme Soul is present everywhere. Realizing
this, one envies no living entity—he sees no difference between man and
animal because he sees soul only, not the outer covering. But for the common

man, this method of impersonal realization is very difficult.

TEXT 5

l<bd l<H dd I d,

kleso 'dhikataras tesam
avyaktasakta-cetasam
avyakta hi gatir duhkham
dehavadbhir avapyate

klesah —trouble; adhikatarah —more troublesome; tesam —of them; avyakta
—unmanifested; asakta —being attached; cetasam —of those whose minds;
avyakta —unmanifested; hi —certainly; gatih duhkham —progress is
troublesome; dehavadbhih —of the embodiments; avapyate —achieve.

TRANSLATION

For those whose minds are attached to the unmanifested, impersonal
feature of the Supreme, advancement is very troublesome. To make
progress in that discipline is always difficult for those who are embodied.

PURPORT

The group of transcendentalists who follow the path of the inconceivable,
unmanifested, impersonal feature of the Supreme Lord are called jhana-yogTs,
and persons who are in full Krsna consciousness, engaged in devotional
service to the Lord, are called bhakti-yogis. Now, here the difference between
jhana-yoga and bhakti-yoga is definitely expressed. The process of jhana-
yoga, although ultimately bringing one to the same goal, is very troublesome,
whereas the path of bhakti-yoga, the process of being in direct service to the
Supreme Personality of Godhead, is easier and is natural for the embodied
soul. The individual soul is embodied since time immemorial. It is very
difficult for him to simply theoretically understand that he is not the body.
Therefore, the bhakti-yogT accepts the Deity of Krsna as worshipable because

there is some bodily conception fixed in the mind, which can thus be applied.
Of course, worship of the Supreme Personality of Godhead in His form within
the temple is not idol worship. There is evidence in the Vedic literature that
worship may be saguna and nirguna —of the Supreme possessing or not
possessing attributes. Worship of the Deity in the temple is saguna worship,
for the Lord is represented by material qualities. But the form of the Lord,
though represented by material qualities such as stone, wood, or oil paint, is
not actually material. That is the absolute nature of the Supreme Lord.

A crude example may be given here. We may find some mailboxes on the
street, and if we post our letters in those boxes, they will naturally go to their
destination without difficulty. But any old box, or an imitation, which we may
find somewhere, which is not authorized by the post office, will not do the
work. Similarly, God has an authorized representation in the Deity form,
which is called arca-vigraha. This arca-vigraha is an incarnation of the
Supreme Lord. God will accept service through that form. The Lord is
omnipotent and all-powerful; therefore, by His incarnation as arca-vigraha,
He can accept the services of the devotee, just to make it convenient for the
man in conditioned life.

So, for a devotee, there is no difficulty in approaching the Supreme
immediately and directly, but for those who are following the impersonal way
to spiritual realization, the path is difficult. They have to understand the
unmanifested representation of the Supreme through such Vedic literatures as
the Upanisads, and they have to learn the language, understand the
nonperceptual feelings, and they have to realize all these processes. This is not
very easy for a common man. A person in Krsna consciousness, engaged in
devotional service, simply by the guidance of the bona fide spiritual master,
simply by offering regulative obeisances unto the Deity, simply by hearing the
glories of the Lord, and simply by eating the remnants of foodstuffs offered to
the Lord, realizes the Supreme Personality of Godhead very easily. There is no
doubt that the impersonalists are unnecessarily taking a troublesome path with
the risk of not realizing the Absolute Truth at the ultimate end. But the
personalist, without any risk, trouble, or difficulty, approaches the Supreme
Personality directly. A similar passage appears in Srimad-Bhagavatam. It is
stated there that if one has to ultimately surrender unto the Supreme
Personality of Godhead (This surrendering process is called bhakti.), but
instead takes the trouble to understand what is Brahman and what is not
Brahman and spends his whole life in that way, the result is simply
troublesome. Therefore it is advised here that one should not take up this

troublesome path of self-realization because there is uncertainty in the
ultimate result.

A living entity is eternally an individual soul, and if he wants to merge into
the spiritual whole, he may accomplish the realization of the eternal and
knowledgeable aspects of his original nature, but the blissful portion is not
realized. By the grace of some devotee, such a transcendentalist, highly
learned in the process of jnana-yoga, may come to the point of bhakd-yoga, or
devotional service. At that time, long practice in impersonalism also becomes
a source of trouble, because he cannot give up the idea. Therefore an
embodied soul is always in difficulty with the unmanifest, both at the time of
practice and at the time of realization. Every living soul is partially
independent, and one should know for certain that this unmanifested
realization is against the nature of his spiritual blissful self. One should not
take up this process. For every individual living entity the process of Krsna
consciousness, which entails full engagement in devotional service, is the best
way. If one wants to ignore this devotional service, there is the danger of
turning to atheism. Thus this process of centering attention on the
unmanifested, the inconceivable, which is beyond the approach of the senses,
as already expressed in this verse, should never be encouraged at any time,
especially in this age. It is not advised by Lord Krsna.

TEXTS 6-7

WN *TcTC: I

JTf ^ 11

wf^NdcMI^H^I^ftld^ddl^ IIV9 II

ye tu sarvani karmani

mayi sannyasya mat-parah
ananyenaiva yogena

mam dhyayanta upasate
tesam aharh samuddharta
mrtyu-samsdra-sdgardt
bhavami na cirat partha
mayy avesita-cetasam

ye —one who; tu —but; sarvani —everything; karmani —activities; mayi —
unto Me; sannyasya —giving up; mat-parah —being attached to Me; ananyena
—without division; eva —certainly; yogena —by practice of such bhakti-yoga;
mam —unto Me; dhyayantah —meditating; upasate —worship; tesam —of them;
aham —I; samuddharta —deliverer; mrtyu —that; samsara —material existence;
sagarat —from the ocean; bhavami —become; na cirat —not a long time;
partha —O son of Prtha; mayi —unto Me; avesita —fixed; cetasam —of those
whose minds are like that.

TRANSLATION

For one who worships Me, giving up all his activities unto Me and
being devoted to Me without deviation, engaged in devotional service and
always meditating upon Me, who has fixed his mind upon Me, O son of
Prtha, for him I am the swift deliverer from the ocean of birth and death.

PURPORT

It is explicitly stated here that the devotees are very fortunate to be
delivered very soon from material existence by the Lord. In pure devotional
service one comes to the realization that God is great and that the individual
soul is subordinate to Him. His duty is to render service to the Lord—if not,
then he will render service to maya.

As stated before, the Supreme Lord can only be appreciated by devotional
service. Therefore, one should be fully devoted. One should fix his mind fully
on Krsna in order to achieve Him. One should work only for Krsna. It does
not matter in what kind of work one engages, but that work should be done
only for Krsna. That is the standard of devotional service. The devotee does
not desire any achievement other than pleasing the Supreme Personality of
Godhead. His life's mission is to please Krsna, and he can sacrifice everything
for Krsna's satisfaction, just as Arjuna did in the Battle of Kuruksetra. The
process is very simple: one can devote himself in his occupation and engage at
the same time in chanting Hare Krsna, Hare Krsna, Krsna Krsna, Hare Hare/
Hare Rama, Hare Rama, Rama Rama, Hare Hare. Such transcendental
chanting attracts the devotee to the Personality of Godhead.

The Supreme Lord herein promises that He will without delay deliver a
pure devotee thus engaged from the ocean of material existence. Those who

are advanced in yoga practice can willfully transfer the soul to whatever
planet they like by the yoga process, and others take the opportunity in various
ways, but as far as the devotee is concerned, it is clearly stated here that the
Lord Himself takes him. He does not need to wait to become very experienced
in order to transfer himself to the spiritual sky.

In the Varaha Pur ana this verse appears:

nayami paramarh sthanam arciradi-gatim vina
garuda-skandham aropya yatheccham anivaritah

The purport of this verse is that a devotee does not need to practice astanga-
yoga in order to transfer his soul to the spiritual planets. The responsibility is
taken by the Supreme Lord Himself. He clearly states here that He Himself
becomes the deliverer. A child is completely cared for by his parents, and thus
his position is secure. Similarly, a devotee does not need to endeavor to
transfer himself by yoga practice to other planets. Rather, the Supreme Lord,
by His great mercy, comes at once, riding on His bird carrier Garuda, and at
once delivers the devotee from this material existence. Although a man who
has fallen in the ocean may struggle very hard and may be very expert in
swimming, he cannot save himself. But if someone comes and picks him up
from the water, then he is easily rescued. Similarly, the Lord picks up the
devotee from this material existence. One simply has to practice the easy
process of Krsna consciousness and fully engage himself in devotional
service. Any intelligent man should always prefer the process of devotional
service to all other paths. In the NarayanTya this is confirmed as follows:

yd vai sadhana-sampatti-purusartha-catustaye
taya vina tad-apnod naro narayanasrayah

The purport of this verse is that one should not engage in the different
processes of fruitive activity or cultivate knowledge by the mental speculative
process. One who is devoted to the Supreme Personality can attain all the
benefits derived from other yogic processes, speculation, rituals, sacrifices,
charities, etc. That is the specific benediction of devotional service.

Simply by chanting the holy name of Krsna—Hare Krsna, Hare Krsna,
Krsna Krsna, Hare Hare/ Hare Rama, Hare Rama, Rama Rama, Hare Hare—a
devotee of the Lord can approach the supreme destination easily and happily,
but this destination cannot be approached by any other process of religion.

The conclusion of Bhagavad-gTta is stated in the Eighteenth Chapter:

sarva-dharman parityajya mam ekarh saranam vraja
aham tvarh sarva-papebhyo moksayisyami ma sucah.

One should give up all other processes of self-realization and simply execute
devotional service in Krsna consciousness. That will enable one to reach the
highest perfection of life. There is no need for one to consider the sinful
actions of his past life because the Supreme Lord fully takes charge of him.
Therefore one should not futilely try to deliver himself in spiritual realization.
Let everyone take shelter of the supreme omnipotent Godhead Krsna. That is
the highest perfection of life.

TEXT 8

HIM I

im ii

mayy eva maria adhatsva
mayi buddhirh nivesaya
nivasisyasi mayy eva

ata urdhvam na samsayah

mayi —unto Me; eva —certainly; manah —mind; adhatsva —fix; mayi — upon
Me; buddhim —intelligence; nivesaya —apply; nivasisyasi —you lead; mayi
—unto Me; eva —certainly; atah —therefore; urdhvam —up; na —never;
samsayah —doubt.

TRANSLATION

Just fix your mind upon Me, the Supreme Personality of Godhead, and
engage all your intelligence in Me. Thus you will live in Me always,
without a doubt.

PURPORT

One who is engaged in Lord Krsna's devotional service lives in a direct
relationship with the Supreme Lord, so there is no doubt that his position is
transcendental from the very beginning. A devotee does not live on the

material plane—he lives in Krsna. The holy name of the Lord and the Lord are
nondifferent; therefore when a devotee chants Hare Krsna, Krsna and His
internal potency are dancing on the tongue of the devotee. When he offers
Krsna food, Krsna directly accepts these eatables, and the devotee becomes
Krsna-ized by eating the remnants. One who does not engage in such service
cannot understand how this is so, although this is a process recommended in
the Gita and in other Vedic literatures.

TEXT 9

ddl Hlfa^l^ W\ II

atha cittam samadhatum
na saknosi mayi sthiram
abhyasa-yogena tato

mam icchapturh dhananjaya

atha —if, therefore; cittam —mind; samadhatam —fixing; na —not; saknosi
—able; mayi —upon Me; sthiram —fixed; abhyasa —practice; yogena —by
devotional service; tatah —therefore; mam —Me; iccha —desire; aptum —to
get; dhananjaya —O Arjuna.

TRANSLATION

My dear Arjuna, O winner of wealth, if you cannot fix your mind upon
Me without deviation, then follow the regulated principles of bhakti-yoga.
In this way you will develop a desire to attain to Me.

PURPORT

In this verse, two different processes of bhakti-yoga are indicated. The first
applies to one who has actually developed an attachment for Krsna, the
Supreme Personality of Godhead, by transcendental love. And the other is for
one who has not developed an attachment for the Supreme Person by
transcendental love. For this second class there are different prescribed rules

and regulations, which one can follow to be ultimately elevated to the stage of
attachment to Krsna.

Bhakti-yoga isthe purification of the senses. At the present moment in
material existence the senses are always impure, being engaged in sense
gratification. But, by the practice of bhakti-yoga these senses can become
purified, and in the purified state they come directly in contact with the
Supreme Lord. In this material existence, I may be engaged in some service to
some master, but I don't really lovingly serve my master. I simply serve to get
some money. And the master also is not in love; he takes service from me and
pays me. So there is no question of love. But for spiritual life, one must be
elevated to the pure stage of love. That stage of love can be achieved by
practice of devotional service, performed with the present senses.

This love of God is now in a dormant state in everyone's heart. And, there,
love of God is manifested in different ways, but it is contaminated by the
material association. Now the material association has to be purified, and that
dormant, natural love for Krsna has to be revived. That is the whole process.

To practice the regulative principles of bhakti-yoga one should, under the
guidance of an expert spiritual master, follow certain principles: one should
rise early in the morning, take bath, enter the temple and offer prayers and
chant Hare Krsna, then collect flowers to offer to the Deity, cook foodstuffs to
offer to the Deity, take prasadam, and so on. There are various rules and
regulations which one should follow. And one should constantly hear
Bhagavad-gita and SrTmad- Bhagavatam from pure devotees. This practice
can help anyone to rise to the level of love of God, and then he is sure of his
progress into the spiritual kingdom of God. This practice of bhakti-yoga,
under the rules and regulations, with the direction of a spiritual master, will
surely bring one to the stage of love of God.

TEXT 10

abhyase 'py asamartho 'si
mat-karma-paramo bhava
mad-artham api karmani

kurvan siddhim avapsyasi

abhyase —in the practice of; api —even; asamarthah —unable; asi —you are;
mat-karma —My work; paramah —supreme; bhava —you become; mat-
artham —for My sake; api —even though; karmani —what; kurvan
—performing; siddhim —perfection; avapsyasi —achieve.

TRANSLATION

If you cannot practice the regulations of bhakti-yoga, then just try to
work for Me, because by working for Me you will come to the perfect
stage.

PURPORT

One who is not able even to practice the regulative principles of bhakti-
yoga, under the guidance of a spiritual master, can still be drawn to this
perfectional stage by working for the Supreme Lord. How to do this work has
already been explained in the fifty-fifth verse of the Eleventh Chapter. One
should be sympathetic to the propagation of Krsna consciousness. There are
many devotees who are engaged in the propagation of Krsna consciousness,
and they require help. So, even if one cannot directly practice the regulated
principles of bhakti-yoga, he can try to help such work. Every endeavor
requires land, capital, organization, and labor. Just as, in business, one requires
a place to stay, some capital to use, some labor, and some organization to
expand, so the same is required in the service of Krsna. The only difference is
that in materialism one works for sense gratification. The same work,
however, can be performed for the satisfaction of Krsna, and that is spiritual
activity. If one has sufficient money, he can help in building an office or
temple for propagating Krsna consciousness. Or he can help with publications.
There are various fields of activity, and one should be interested in such
activities. If one cannot sacrifice the result of such activities, the same person
can still sacrifice some percentage to propagate Krsna consciousness. This
voluntary service to the cause of Krsna consciousness will help one to rise to a
higher state of love for God, whereupon one becomes perfect.

TEXT 11

^*rertwf3*iw: i

u4«h4<+>HrMM cRH $<? ^IdlrH^K UK H

athaitad apy asakto 'si

karturh mad-yogam asritah
sarva-karma-phala-tyagam
tatah kuru yatatmavan

atha —even though; etat —this; api —also; asaktah —unable; asi —you are;
kartum —to perform; mat —unto Me; yogam —devotional service; asritah —
refuge; sarva-karma —all activities; phala —result; tyagam —for renunciation;
tatah —therefore; kuru —do; yata-atmavan —self-situated.

TRANSLATION

If, however, you are unable to work in this consciousness, then try to
act giving up all results of your work and try to be self-situated.

PURPORT

It may be that one is unable to even sympathize with the activities of Krsna
consciousness because of social, familial or religious considerations or
because of some other impediments. If one attaches himself directly to the
activities of Krsna consciousness, there may be objection from family
members, or so many other difficulties. For one who has such a problem, it is
advised that he sacrifice the accumulated result of his activities to some good
cause. Such procedures are described in the Vedic rules. There are many
descriptions of sacrifices and special functions of the pumundi, or special
work in which the result of one's previous action may be applied. Thus one
may gradually become elevated to the state of knowledge. It is also found that
when one who is not even interested in the activities of Krsna consciousness
gives charity to some hospital or some other social institution, he gives up the
hard-earned results of his activities. That is also recommended here because
by the practice of giving up the fruits of one's activities one is sure to purify
his mind gradually, and in that purified stage of mind one becomes able to
understand Krsna consciousness. Of course Krsna consciousness is not
dependent on any other experience because Krsna consciousness itself can

purify one's mind, but if there are impediments to Krsna consciousness, one
may try to give up the result of his action. In that respect, social service,
community service, national service, sacrifice for one's country, etc., may be
accepted so that some day one may come to the stage of pure devotional
service to the Supreme Lord. In Bhagavad-gTta we find it is stated: yatah
pravrttir bhiitanam: If one decides to sacrifice for the supreme cause, even if
he does not know that the supreme cause is Krsna, he will come gradually to
understand that Krsna is the supreme cause by the sacrificial method.

TEXT 12

sreyo hi jnanam abhyasaj
jhanad dhyanam visisyate
dhyanat karma-phala-tyagas
tyagac chantir anantaram

sreyah —better; hi —certainly; jnanam —knowledge; abhyasat —by practice;
jnanat —better than knowledge; dhyanam —meditation; visisyate —especially
considered; dhyanat —from meditation; karma-phala-tyagah —renunciation of
the results of fruitive action; tyagat —by such renunciation; santih —peace;
anantaram —thereafter.

TRANSLATION

If you cannot take to this practice, then engage yourself in the
cultivation of knowledge. Better than knowledge, however, is meditation,
and better than meditation is renunciation of the fruits of action, for by
such renunciation one can attain peace of mind.

PURPORT

As mentioned in the previous verses, there are two kinds of devotional
service: the way of regulated principles, and the way of full attachment in love

to the Supreme Personality of Godhead. For those who are actually not able to
follow the principles of Krsna consciousness, it is better to cultivate
knowledge because by knowledge one can be able to understand his real
position. Gradually knowledge will develop to the point of meditation. By
meditation one can be able to understand the Supreme Personality of Godhead
by a gradual process. There are processes which make one understand that one
himself is the Supreme, and that sort of meditation is preferred if one is unable
to engage in devotional service. If one is not able to meditate in such a way,
then there are prescribed duties, as enjoined in the Vedic literature, for the
brahmanas, vaisyas, and sudras, which we shall find in a later chapter of
Bhagavad-gita. But in all cases, one should give up the result or fruits of
labor; this means to employ the result of karma for some good cause. In
summary, to reach the Supreme Personality of Godhead, the highest goal,
there are two processes: one process is by gradual development, and the other
process is direct. Devotional service in Krsna consciousness is the direct
method, and the other method involves renouncing the fruits of one's
activities. Then one can come to the stage of knowledge, then to the stage of
meditation, then to the stage of understanding the Supersoul, and then to the
stage of the Supreme Personality of Godhead. One may either take the step by
step process or the direct path. The direct process is not possible for everyone;
therefore the indirect process is also good. It is, however, to be understood that
the indirect process is not recommended for Arjuna because he is already at
the stage of loving devotional service to the Supreme Lord. It is for others
who are not at this state; for them the gradual process of renunciation,
knowledge, meditation and realization of the Supersoul and Brahman should
be followed. But as far as Bhagavad-gTta is concerned, it is the direct method
that is stressed. Everyone is advised to take to the direct method and surrender
unto the Supreme Personality of Godhead, Krsna.

TEXTS 13-14

SPfr ll?3 II

: ^rirf^T: \\\r II

advesta sarva-bhutanam
maitrah karuna eva ca

nirmamo nirahankarah

sama-duhkha-sukhah ksamT
santustah satatam yogi
yatatma drdha-niscayah
mayy-arpita-mano-buddhir
yo mad-bhaktah sa me priyah

advesta —not envious; sarva-bhutanam —for all living entities; maitrah —
friendly; karunah —kindly; eva —certainly; ca —also; nirmamah —with no
sense of proprietorship; nirahankarah —without false ego; sama —equally;
duhkhah —distress; sukhah —happiness; ksamT —forgiving; santustah —
satisfied; satatam —satisfied; yogi —engaged in devotion; yata-atma
—endeavoring; drdhaniscayah —with determination; mayi —upon Me; arpita
—engaged; manah —mind; buddhih —intelligent; yah —one who; mat-bhaktah
—My devotee; sah me priyah —he is dear to Me.

TRANSLATION

One who is not envious but who is a kind friend to all living entities,
who does not think himself a proprietor, who is free from false ego and
equal both in happiness and distress, who is always satisfied and engaged
in devotional service with determination and whose mind and intelligence
are in agreement with Me—he is very dear to Me.

PURPORT

Coming again to the point of pure devotional service, the Lord is describing
the transcendental qualifications of a pure devotee in these two verses. A pure
devotee is never disturbed in any circumstances. Nor is he envious of anyone.
Nor does a devotee become his enemy's enemy; he thinks that one is acting as
his enemy due to his own past misdeeds. Thus it is better to suffer than to
protest. In the Srimad-Bhagavatam it is stated: tat te 'nukampam su-
samiksyamano. Whenever a devotee is in distress or has fallen into difficulty,
he thinks that it is the Lord's mercy upon him. He thinks: "Thanks to my past
misdeeds I should suffer far, far greater than I am suffering now. So it is by the
mercy of the Supreme Lord that I am not getting all the punishment I am due.
I am just getting a little, by the mercy of the Supreme Personality of

Godhead." Therefore he is always calm, quiet and patient, despite many
distressful conditions. A devotee is also always kind to everyone, even to his
enemy. Nirmama means that a devotee does not attach much importance to the
peace and trouble pertaining to the body because he knows perfectly well that
he is not the material body. He does not identify with the body; therefore he is
freed from the conception of false ego and is equiposed both in happiness and
distress. He is tolerant, and he is satisfied with whatever comes by the grace of
the Supreme Lord. He does not endeavor much to achieve something with
great difficulty; therefore he is always joyful. He is a completely perfect
mystic because he is fixed in the instructions received from the spiritual
master, and because his senses are controlled, he is determined. He is not
swayed by false argument because no one can lead him from the fixed
determination of devotional service. He is fully conscious that Krsna is the
eternal Lord, so no one can disturb him. All his qualifications enable him to
depend entirely on the Supreme Lord. Such a standard of devotional service is
undoubtably very rare, but a devotee becomes situated in that stage by
following the regulative principles of devotional service. Furthermore, the
Lord says that such a devotee is very dear to Him, for the Lord is always
pleased with all his activities in full Krsna consciousness.

TEXT 15

*r: ii?*ui

yasman nodvijate loko
lokan nodvijate ca yah
harsamarsa-bhayodvegair
mukto yah sa ca me priyah

yasmat —from whom; na —never; udvijate —agitates; lokah —persons; lokat
—persons; na —never; advijate —disturbed; ca —also; yah —anyone; harsa —
happiness; amarsa —distress; bhaya —fearfulness; udvegaih —with anxiety;
muktah —freed; yah —who; sah —anyone; ca —also; me —My; priyah —very
dear.

TRANSLATION

He for whom no one is put into difficulty and who is not dirturbed by
anxiety, who is steady in happiness and distress, is very dear to Me.

PURPORT

A few of a devotee's qualifications are further being described. No one is
put into difficulty, anxiety, fearfulness, or dissatisfaction by such a devotee.
Since a devotee is kind to everyone, he does not act in such a way to put
others into anxiety. At the same time, if others try to put a devotee into
anxiety, he is not disturbed. It is by the grace of the Lord that he is so
practiced that he is not disturbed by any outward disturbance. Actually
because a devotee is always engrossed in Krsna consciousness and engaged in
devotional service, all such material circumstances cannot woo him. Generally
a materialistic person becomes very happy when there is something for his
sense gratification and his body, but when he sees that others have something
for their sense gratification and he hasn't, he is sorry and envious. When he is
expecting some retaliation from an enemy, he is in a state of fear, and when he
cannot successfully execute something he becomes dejected. But a devotee is
always transcendental to all these disturbances; therefore he is very dear to
Krsna.

TEXT 16

3R^T: I

11^ II

anapeksah sucir daksa
udasmo gata-vyathah
sarvarambha-parityagi

yo mad-bhaktah sa me priyah

anapeksah —neutral; sucih —pure; daksah —expert; udasmah —free from
care; gata-vyathah —freed from all distress; sarva-arambha —all endeavors;
parityagi —renouncer; yah —anyone; mat-bhaktah —My devotee; sah —he; me
—Me; priyah —very dear

TRANSLATION

A devotee who is not dependent on the ordinary course of activities,
who is pure, expert, without cares, free from all pains, and who does not
strive for some result, is very dear to Me.

PURPORT

Money may be offered to a devotee, but he should not struggle to acquire it.
If automatically, by the grace of the Supreme, money comes to him, he is not
agitated. Naturally a devotee takes bath at least twice in a day and rises early
in the morning for devotional service. Thus he is naturally clean both inwardly
and outwardly. A devotee is always expert because he fully knows the sense of
all activities of life, and he is convinced of the authoritative scriptures. A
devotee never takes the part of a particular party; therefore he is carefree. He
is never pained because he is free from all designations; he knows that his
body is a designation, so if there are some bodily pains, he is free. The pure
devotee does not endeavor for anything which is against the principles of
devotional service. For example, constructing a big building requires great
energy, and a devotee does not take to such business if it does not benefit him
by advancing his devotional service. He may construct a temple for the Lord,
and for that he may take all kinds of anxiety, but he does not construct a big
house for his personal relations.

TEXT 17

ll*vs II

yo na hrsyati na dvesti
na socati na kahksati
subhasubha-parityagT

bhaktiman yah sa me priyah

yah —one who: na —never; hrsyati —takes pleasure; na —never; dvesti —

grieves; na —never; socati —laments; na —never; kahksati —desires; subha —
auspicious; asubha —inauspicious; parityagT— renouncer; bhaktiman
—devotee; yah —one who; sah —he is; me —My; priyah —dear.

TRANSLATION

One who neither grasps pleasure or grief, who neither laments nor
desires, and who renounces both auspicious and inauspicious things, is
very dear to Me.

PURPORT

A pure devotee is neither happy nor distressed over material gain and loss,
nor is he very much anxious to get a son or disciple, nor is he distressed by not
getting them. If he loses anything which is very dear to him, he does not
lament. Similarly, if he does not get what he desires, he is not distressed. He is
transcendental in the face of all kinds of auspicious, inauspicious and sinful
activities. He is prepared to accept all kinds of risks for the satisfaction of the
Supreme Lord. Nothing is an impediment in the discharge of his devotional
service. Such a devotee is very dear to Krsna.

TEXTS 18-19

WT: : I

1*^51

:: \%\ II

samah satrau ca mitre ca
tatha manapamanayoh
sftosna-sukha-duhkhesu
samah sahga-vivarjitah
tulya-ninda-stutir mauni
santusto yena kenacit
aniketah sthira-matir

bhaktiman me priyo narah

samah —equal; satrau —to the enemy; ca —also; mitre —to friends; ca —
also; tatha —so; mana —honor; apamanayoh —dishonor; sfta —cold; usna —
heat; sukha —happiness; duhkhesu —distress; samah —equiposed; saiiga-
vivarjitah — free from all association; tulya —equal; ninda —defamation; stutih
—repute; maum —silent; santustah —satisfied; yena —somehow; kena —or
other; cit —if; aniketah —having no residence; sthira —fixed; matih —
determination; bhaktiman —engaged in devotion; me —My; priyah —dear;
narah —a man.

TRANSLATION

One who is equal to friends and enemies, who is equiposed in honor
and dishonor, heat and cold, happiness and distress, fame and infamy,
who is always free from contamination, always silent and satisfied with
anything, who doesn't care for any residence, who is fixed in knowledge
and engaged in devotional service, is very dear to Me.

PURPORT

A devotee is always free from all bad association. Sometimes one is praised
and sometimes one is defamed; that is the nature of human society. But a
devotee is always transcendental to artificial fame and infamy, distress or
happiness. He is very patient. He does not speak of anything but the topics
about Krsna; therefore he is called silent. Silent does not mean that one should
not speak; silent means that one should not speak nonsense. One should speak
only of essentials, and the most essential speech for the devotee is to speak of
the Supreme Lord. He is happy in all conditions; sometimes he may get very
palatable foodstuffs, sometimes not, but he is satisfied. Nor does he care for
any residential facility. He may sometimes live underneath a tree, and he may
sometimes live in a very palatial building; he is attracted to neither. He is
called fixed because he is fixed in his determination and knowledge. We may
find some repetition in the descriptions of the qualifications of a devotee, but
this is just to give an illustration of the fact that a devotee must acquire all
these qualifications. Without good qualifications, one cannot be a pure
devotee. One who is not a devotee has no good qualification. One who wants
to be recognized as a devotee should develop the good qualifications. Of
course he does not extraneously endeavor to acquire these qualifications, but

engagement in Krsna consciousness and devotional service automatically
helps him develop them.

TEXT 20

^II

^K^MI HcHHIl >14TllKUdH ^fWTT: IRo ||

ye tu dharmamrtam idam
yathoktarh paryupasate
sraddadhana mat-parama
bhaktas te 'tiva me priyah

ye —one who; tu —but; dharmya —generosity; amrtam —understanding;
idam —this; yatha —as; uktam —said; paryupasate —completely engages;
sraddadhanah —with faith; mat-paramah —taking the Supreme Lord as
everything; bhaktah —devotees; te —such persons; ativa —very, very; me —
Me; priyah —dear.

TRANSLATION

He who follows this imperishable path of devotional service and who
completely engages himself with faith, making Me the supreme goal, is
very, very dear to Me.

PURPORT

In this chapter the religion of eternal engagement, the explanation of the
process of transcendental service for approaching the Supreme Lord, is given.
This process is very dear to the Lord, and He accepts a person who is engaged
in such a process. The question who is better—one who is engaged in the path
of impersonal Brahman or one who is engaged in the personal service of the
Supreme Personality of Godhead—was raised by Arjuna, and the Lord replied
to him so explicitly that there is no doubt that devotional service to the
Personality of Godhead is the best of all processes of spiritual realization. In
other words, in this chapter it is decided that through good association, one

develops attachment for pure devotional service and thereby accepts a bona
fide spiritual master and from him begins to hear and chant and observe the
regulative principles of devotional service with faith, attachment and devotion
and thus becomes engaged in the transcendental service of the Lord. This path
is recommended in this chapter; therefore there is no doubt that devotional
service is the only absolute path for self-realization, for the attainment of the
Supreme Personality of Godhead. The impersonal conception of the Supreme
Absolute Truth, as described in this chapter, is recommended only up to the
time one surrenders himself for self-realization. In other words, as long as one
does not have the chance to associate with a pure devotee, the impersonal
conception may be beneficial. In the impersonal conception of the Absolute
Truth one works without fruitive result, meditates and cultivates knowledge to
understand spirit and matter. This is necessary as long as one is not in the
association of a pure devotee. Fortunately, if one develops directly a desire to
engage in Krsna consciousness in pure devotional service, he does not need to
undergo step by step improvements in spiritual realization. Devotional service,
as described in the middle six chapters of Bhagavad-gita, is more congenial.
One need not bother about materials to keep body and soul together because
by the grace of the Lord everything is carried out automatically.

Thus end the Bhaktivedanta Purports to the Twelfth Chapter of the Srlmad-
Bhagavad-gXta in the matter of Devotional Service.

CHAPTER THIRTEEN

Nature, the Enjoyer, and Consciousness

TEXTS 1-2

\\\ n

iJd<il %f^TcT: St^T^Td«RK: IR II

arjuna uvaca

prakrtim purusam caiva
ksetram ksetrajnam eva ca
etad veditum icchami

jhanarh jheyarh ca kesava
srT bhagavan uvaca
idarh sariram kaunteya
ksetram ity abhidhiyate
etad yo vetti tarn prahuh
ksetrajnah iti tad-vidah

arjunah uvaca —Arjuna said; prakrtim —nature; purusam —the enjoyer; ca
—also; eva —certainly; ksetram —body; ksetrajnam —knower of the body; eva
—certainly; ca —also; etat —all this; veditum —to understand; icchami —I wish;
jhanam —knowledge; jheyam —the object of knowledge; ca —also; kesava —O
Krsna; srT bhagavan uvaca —the Personality of Godhead said; idam —this;
sariram —body; kaunteya —O son of KuntI; ksetram —the field; iti —thus;
abhidhiyate —iscalled; etat —this; yah —anyone; vetti —knows; tarn —him;
prahuh —is called; ksetrajnah —knower of the body; iti —thus; tat- vidah —one
who knows.

TRANSLATION

Arjuna said: O my dear Krsna, I wish to know about prakrti [nature],
Purusa [the enjoyer], and the field and the knower of the field, and of
knowledge and the end of knowledge. The Blessed Lord then said: This
body, O son of KuntI, is called the field, and one who knows this body is
called the knower of the field.

PURPORT

Arjuna was inquisitive about prakrti or nature, purusa, the enjoyer, ksetra,
the field, ksetrajha, its knower, and of knowledge and the object of
knowledge. When he inquired about all these, Krsna said that this body is
called the field and that one who knows this body is called the knower of the
field. This body is the field of activity for the conditioned soul. The
conditioned soul is entrapped in material existence, and he attempts to lord
over material nature. And so, according to his capacity to dominate material

nature, he gets a field of activity. That field of activity is the body. And what is
the body? The body is made of senses. The conditioned soul wants to enjoy
sense gratification, and, according to his capacity to enjoy sense gratification,
he is offered a body, or field of activity. Therefore the body is called ksetra, or
the field of activity for the conditioned soul. Now, the person who does not
identify himself with the body is called ksetrajna, the knower of the field. It is
not very difficult to understand the difference between the field and its
knower, the body and the knower of the body. Any person can consider that
from childhood to old age he undergoes so many changes of body and yet is
still one person, remaining. Thus there is a difference between the knower of
the field of activities and the actual field of activities. A living conditioned
soul can thus understand that he is different from the body. It is described in
the beginning —dehe 'smin —that the living entity is within the body and that
the body is changing from childhood to boyhood and from boyhood to youth
and from youth to old age, and the person who owns the body knows that the
body is changing. The owner is distinctly ksetrajna. Sometimes we understand
that I am happy, I am mad, I am a woman, I am a dog, I am a cat: these are the
knowers. The knower is different from the field. Although we use many
articles—our clothes, etc.—we know that we are different from the things
used. Similarly, we also understand by a little contemplation that we are
different from the body.

In the first six chapters of Bhagavad-gTta, the knower of the body, the living
entity, and the position by which he can understand the Supreme Lord are
described. In the middle six chapters of the Gita, the Supreme Personality of
Godhead and the relationship between the individual soul and the Supersoul in
regard to devotional service are described. The superior position of the
Supreme Personality of Godhead and the subordinate position of the
individual soul are definitely defined in these chapters. The living entities are
subordinate under all circumstances, but in their forgetfulness they are
suffering. When enlightened by pious activities, they approach the Supreme
Lord in different capacities-as the distressed, those in want of money, the
inquisitive, and those in search of knowledge. That is also described. Now,
starting with the Thirteenth Chapter, how the living entity comes into contact
with material nature, how he is delivered by the Supreme Lord through the
different methods of fruitive activities, cultivation of knowledge, and the
discharge of devotional service are explained. Although the living entity is
completely different from the material body, he somehow becomes related.
This also is explained.

TEXT 3

-hi ft JTrf%TF^r^4^^HTTrr i
^tI^M W*FT 113 II

ksetrajnam capi mam viddhi
sarva-ksetresu bharata
ksetra-ksetrajhayor jnanam
yat taj jnanam matam mama

ksetrajnam —the knower; ca —also; api —certainly; mam —Me; viddhi —
know; sarva —all; ksetresu —in bodily fields; bharata —O son of Bharata;
ksetra —field of activities (the body); ksetrajhayoh —the knower of the field;
jnanam —knowledge; yat —that which is taught; tat —that; jnanam —
knowledge; matam —opinion; mama —that.

TRANSLATION

O scion of Bharata, you should understand that I am also the knower
in all bodies, and to understand this body and its owner is called
knowledge. That is My opinion.

PURPORT

While discussing the subject of this body and the owner of the body, the
soul and the Supersoul, we shall find three different topics of study: the Lord,
the living entity, and matter. In every field of activities, in every body, there
are two souls: the individual soul and the Supersoul. Because the Supersoul is
the plenary expansion of the Supreme Personality of Godhead, Krsna, Krsna
says, "I am also the knower, but I am not the individual owner of the body. I
am the superknower. I am present in every body as the Paramatma, or
Supersoul."

One who studies the subject matter of the field of activity and the knower of
the field very minutely, in terms of this Bhagavad-gTta, can attain to
knowledge.

The Lord says: "I am the knower of the field of activities in every

individual body." The individual may be the knower of his own body, but he is
not in knowledge of other bodies. The Supreme Personality of Godhead, who
is present as the Supersoul in all bodies, knows everything about all bodies.
He knows all the different bodies of all the various species of life. A citizen
may know everything about his patch of land, but the king knows not only his
palace but all the properties possessed by the individual citizens. Similarly,
one may be the proprietor of the body individually, but the Supreme Lord is
the proprietor of all bodies. The king is the original proprietor of the kingdom,
and the citizen is the secondary proprietor. Similarly, the Supreme Lord is the
supreme proprietor of all bodies.

The body consists of the senses. The Supreme Lord is Hrslkesa, which
means controller of the senses. He is the original controller of the senses, just
as the king is the original controller of all the activities of the state, and the
citizens are secondary controllers. The Lord also says: "I am also the knower."
This means that He is the superknower; the individual soul knows only his
particular body. In the Vedic literature, it is stated as follows:

ksetrani hi sarirani bijam capi subhasubhe

tani vetti sayogatma tatah ksetrajha ucyate.

This body is called the ksetra, and within it dwells the owner of the body and
the Supreme Lord who knows both the body and the owner of the body.
Therefore He is called the knower of all fields. The distinction between the
field of activities, the owner of activities and the supreme owner of activities
is described as follows. Perfect knowledge of the constitution of the body, the
constitution of the individual soul, and the constitution of the Supersoul is
known in terms of Vedic literature as jhanam. That is the opinion of Krsna. To
understand both the soul and the Supersoul as one yet distinct is knowledge.
One who does not understand the field of activity and the knower of activity is
not in perfect knowledge. One has to understand the position of prakrti,
nature, and purusa, the enjoyer of the nature, and Tsvara, the knower who
dominates or controls nature and the individual soul. One should not confuse
the three in their different capacities. One should not confuse the painter, the
painting and the easel. This material world, which is the field of activities, is
nature, and the enjoyer of nature is the living entity, and above them both is
the supreme controller, the Personality of Godhead. It is stated in the Vedic
language: "bhokta bhogyam preritaram ca maty a sarvarh proktam tri- vidharh
brahmam etat." There are three Brahman conceptions: prakrti is Brahman as
the field of activities, and the jiva (individual soul) is also Brahman and is

trying to control material nature, and the controller of both of them is also
Brahman, but He is the factual controller.

In this chapter it will be also explained that out of the two knowers, one is
fallible and the other is infallible. One is superior and the other is subordinate.
One who understands the two knowers of the field to be one and the same
contradicts the Supreme Personality of Godhead who states here very clearly
that "I am also the knower of the field of activity." One who misunderstands a
rope to be a serpent is not in knowledge. There are different kinds of bodies,
and there are different owners of the bodies. Because each individual soul has
his individual capacity of lording it over material nature, there are different
bodies. But the Supreme also is present in them as the controller. The word ca
is significant, for it indicates the total number of bodies. That is the opinion of
Srlla Baladeva Vidyabhusana: Krsna is the Supersoul present in each and
every body apart from the individual soul. And Krsna explicitly says here that
the Supersoul is the controller of both the field of activities and the finite
enjoyer.

TEXT 4

II* II

tat ksetram yac ca yadrk ca
yad vikari yatas ca yat
sa ca yo yat prabhavas ca
tat samasena me srnu

tat —that; ksetram —field of activities; yat —as; ca —also; yadrk —as it is; ca
—also; yat —what is; vikari —changes; yatah —from which; ca —also; yat —
one; sah —he; ca —also; yah —one; yat —which; prabhavah ca —influence
also; tat —that; samasena —in detail; me —from Me; srnu —understand.

TRANSLATION

Now please hear My brief description of this field of activity and how it
is constituted, what its changes are, whence it is produced, who that
knower of the field of activities is, and what his influences are.

PURPORT

The Lord is describing the field of activities and the knower of the field of
activities in their constitutional positions. One has to know how this body is
constituted, the materials of which this body is made, under whose control this
body is working, how the changes are taking place, wherefrom the changes
are coming, what the causes are, what the reasons are, what the ultimate goal
of the individual is, and what the actual form of the individual soul is. One
should also know the distinction between the individual living soul and the
Supersoul, the different influences, their potentials, etc. One just has to
understand this Bhagavad-gTta directly from the description given by the
Supreme Personality of Godhead, and all this will be clarified. But one should
be careful not to consider the Supreme Personality of Godhead in every body
and individual soul to be the jiva. This is something like equalizing the potent
and the impotent.

TEXT 5

*tefafa4§«rnfld ^^fafafa^T^ i

I« fa fafn Pn t: II* II

rsibhir bahudha gitam

chandobhir vividhaih prthak
brahma-sutra-padais caiva
hetumadbhir viniscitaih

rsibhih —by the wise sages; bahudha —in many ways; gitam —described; chandobhih
—Vedic hymns; vividhaih —in various; prthak —variously; brahma- sutra —the Vedanta;
padaih —aphorism; ca —also; eva —certainly; hetumadbhih —with cause and effect;
viniscitaih —ascertain.

TRANSLATION

That knowledge of the field of activities and of the knower of activities
is described by various sages in various Vedic writings—especially in the
Vedanta-sutra—and is presented with all reasoning as to cause and effect.

PURPORT

The Supreme Personality of Godhead, Krsna, is the highest authority in
explaining this knowledge. Still, as a matter of course, learned scholars and
standard authorities always give evidence from previous authorities. Krsna is
explaining this most controversial point regarding the duality and non-duality
of the soul and the Supersoul by referring to Scriptures, the Vedanta, which
are accepted as authority. First, He says, this is according to different sages.
As far as the sages are concerned, besides Himself, Vyasadeva, the author of
the Vedanta-sutra, is a great sage, and in the Vedanta-sutra duality is perfectly
explained. And Vyasadeva's father, Parasara, was also a great sage, and he
writes in his books of religiosity: "aham tvarh ca athanye..." "We—you, I and
various other living entities—are all transcendental, although in material
bodies. Now we are fallen into the ways of the three modes of material nature
according to our different karma. As such, some are on higher levels, and
some are in the lower nature. The higher and lower natures exist due to
ignorance and are being manifested in an infinite number of living entities.
But the Supersoul, which is infallible, is uncontaminated by the three qualities
of nature and is transcendental." Similarly, in the original Vedas, a distinction
between the soul, the Supersoul and the body is made, especially in the Katha
Upanisad.

There is a manifestation of the Supreme Lord's energy known as annamaya
by which one depends simply upon food for existence. This is a materialistic
realization of the Supreme. Then there is pranamaya; this means that after
realizing the Supreme Absolute Truth in foodstuff, one can realize the
Absolute Truth in the living symptoms, or life forms. In jnanamaya the living
symptom develops to the point of thinking, feeling, and willing. Then there is
Brahman realization and the realization called vijhanamaya by which the
living entity's mind and life symptoms are distinguished from the living entity
himself. The next and supreme stage is anandamaya, realization of the all¬
blissful nature. Thus there are five stages of Brahman realization, which is
called brahma puccham. Out of these the first three— annamaya, pranamaya,
and jnanamaya —involve the fields of activities of the living entities.
Transcendental to all these fields of activities is the Supreme Lord, who is
called anandamaya. In the Vedanta- sutra also the Supreme is called
anandamayo 'bhyasat. The Supreme Personality of Godhead is by nature full

of joy, and to enjoy His transcendental bliss, He expands into vijhanamaya,
pranamaya, jhanamaya, and annamaya. In this field of activities the living
entity is considered to be the enjoyer, and different from him is the
anandamaya. That means that if the living entity decides to enjoy, in
dovetailing himself with the anandamaya, then he becomes perfect. This is the
real picture of the Supreme Lord, as supreme knower of the field, the living
entity, as subordinate knower, and the nature of the field of activities.

TEXTS 6-7

*I fa T ^ HiM TTlW: \\% II
lJdc$<d<dHI^H dfa+K^l^^i II

maha-bhutany ahahkaro
buddhir avyaktam eva ca
indriyani dasaikarh ca
panca cendriya-gocarah
iccha dvesah sukham duhkham
sanghatas cetana dhrtih
etat ksetram samasena
sa-vikaram udahrtam

maha-bhutani —great elements; ahahkarah —false ego; buddhih
—intelligence; avyaktam —the unmanifested; eva —certainly; ca —also;
indriyani — senses ; dasa ekam —eleven; ca —also; panca —five; ca —also;
indriya-gocarah — objects of the senses; iccha —desire; dvesah —hatred;
sukham —happiness; duhkham —distress; sahghatah —the aggregate; cetana
—living symptoms; dhrtih —conviction; etat —all this; ksetram —field of
activities; samasena —in summary; sa-vikaram —interaction; udahrtam
—exemplified.

TRANSLATION

The five great elements, false ego, intelligence, the unmanifested, the

ten senses, the mind, the five sense objects, desire, hatred, happiness,
distress, the aggregate, the life symptoms, and convictions—all these are
considered, in summary, to be the field of activities and its interactions.

PURPORT

From all the authoritative statements of the great sages, the Vedic hymns
and the aphorisms of the Vedanta-sutra, the components of this world are
earth, water, fire, air and ether. These are the five great elements (mahabhuta).
Then there are false ego, intelligence and the unmanifested stage of the three
modes of nature. Then there are five senses for acquiring knowledge: the eyes,
ears, nose, tongue and touch. Then five working senses: voice, legs, hands, the
anus and the genitals. Then, above the senses, there is the mind, which is
within and which can be called the sense within. Therefore, including the
mind, there are eleven senses altogether. Then there are the five objects of the
senses: smell, taste, warmth, touch and sound. Now the aggregate of these
twenty-four elements is called the field of activity. If one makes an analytical
study of these twenty-four subjects, then he can very well understand the field
of activity. Then there is desire, hatred, pleasure and pain, which are
interactions, representations of the five great elements in the gross body. The
living symptoms, represented by consciousness and conviction, are the
manifestation of the subtle body— mind, ego and intelligence. These subtle
elements are included within the field of activities.

The five great elements are a gross representation of the subtle false ego.
They are a representation in the material conception. Consciousness is
represented by intelligence, of which the unmanifested stage is the three
modes of material nature. The unmanifested three modes of material nature is
called pradhana.

One who desires to know the twenty-four elements in detail along with their
interactions should study the philosophy in more detail. In Bhagavad-gTta, a
summary only is given.

The body is the representation of all these factors, and there are changes of
the body, which are six in number: the body is born, it grows, it stays, it
produces by-products, then begins to decay, and at the last stage it vanishes.
Therefore the field is a nonpermanent material thing. However, the ksetrajna,
the knower of the field, its proprietor, is different.

TEXTS 8-12

\te II

W^fr^RT°MIH \\\ II
^RkKHlHH^I: ^WK^lR^ I
ftc^T^^FTf%rTr^fwiPl^dlMHRlJ, ll$o II
jtRt m RKi<^4 r*i^ i R^H i

n^ ii

3T^ic+i$iMpi<?Mc«i accq$iMi4s4*i+y I
^dM^wrHfd T^FT^TH ^fT^nTT 11^ II

amanitvam adambhitvam
ahimsa ksantir arjavam
acaryopasanam saucam

sthairyam atma-vinigrahah
indriyarthesu vairagyam
anahahkara eva ca
janma-mrtyu-jara-vyadhi-
duhkha-dosanudarsanam
asaktir anabhisvahgah
putra-dara-grhadisu
nityarh ca sama-cittatvam
istanistopapatdsu
mayi cananya-yogena
bhaktir avyabhicarinT
vivikta-desa-sevitvam
aradr jana-samsadi
adhyatma-jhana-nityatvarh
tattva-jhanartha-darsanam
etaj jhanam id proktam
ajhanam yad ato 'nyatha

amanitvam —humility; adambhitvam —pridelessness; ahimsa —

nonviolence; ksandh —tolerance; arjavam —simplicity; acarya-upasanam —
approaching a bona fide spiritual master; saucam —cleanliness; sthairyam
—steadfastness; atma-vinigrahah —control; indriya-arthesu —in the matter of
the senses; vairagyam —renunciation; anahahkarah —being without false
egoism; eva — certainly; ca —also; janma —birth; mrtyu —death; jara —old

age; vyadhi —disease; duhkha —distress; dosa —fault; anudarsanam —
observing; asaktih —without attachment; anabhisvaiigah —without association;
putra —son; dara —wife; grha-adisu —home, etc.; nityam —eternal; ca —also;
sama-cittatvam —equilibrium; ista —desirable; anistah —undesirable;

upapatbsu —having obtained; mayi —unto Me; ca —also; ananya-yogena —by
devotional service; bhaktih — devotion; avyabhicarinT —constant, unalloyed;
vivikta —solitary; desa —place; sevitvam —aspiring; aratih —without
attachment; jana —people in general; samsadi —mass; adhyatma —pertaining
to the self; jnana —knowledge; nityatvam —eternity; tattva-jnana —knowledge
of the truth; artha —the object; darsanam —philosophy; etat —all this; jhanam
—knowledge; id —thus; proktam —declared; ajnanam —ignorance; yat —that
which; atah —from this; anyatha — others.

TRANSLATION

Humility, pridelessness, nonviolence, tolerance, simplicity, approaching
a bona fide spiritual master, cleanliness, steadiness and self-control;
renunciation of the objects of sense gratification, absence of false ego, the
perception of the evil of birth, death, old age and disease; nonattachment
to children, wife, home and the rest, and evenmindedness amid pleasant
and unpleasant events; constant and unalloyed devotion to Me, resorting
to solitary places, detachment from the general mass of people; accepting
the importance of self-realization, and philosophical search for the
Absolute Truth—all these I thus declare to be knowledge, and what is
contrary to these is ignorance.

PURPORT

This process of knowledge is sometimes misunderstood by less intelligent
men as being the interaction of the field of activity. But actually this is the real
process of knowledge. If one accepts this process, then the possibility of
approaching the Absolute Truth exists. This is not the interaction of the
tenfold elements, as described before, This is actually the means to get out of
it. Of all the descriptions of the process of knowledge, the most important
point is described in the first line of the tenth verse: The process of knowledge
terminates in unalloyed devotional service to the Lord. So, if one does not
approach, or is not able to approach, the transcendental service of the Lord,

then the other nineteen items are of no particular value. But, if one takes to
devotional service in full Krsna consciousness, the other nineteen items
automatically develop within him. The principle of accepting a spiritual
master, as mentioned in the seventh verse, is essential. Even for one who takes
to devotional service, it is most important. Transcendental life begins when
one accepts a bona fide spiritual master. The Supreme Personality of Godhead,
Sri Krsna, clearly states here that this process of knowledge is the actual path.
Anything speculated beyond this is nonsense.

As for the knowledge outlined here, the items may be analyzed as follows:
Humility means that one should not be anxious to have the satisfaction of
being honored by others. The material conception of life makes us very eager
to receive honor from others, but from the point of view of a man in perfect
knowledge—who knows that he is not this body—anything, honor or dishonor,
pertaining to this body is useless. One should not be hankering after this
material deception. People are very anxious to be famous for their religion,
and consequently sometimes it is found that without understanding the
principles of religion, one enters into some group, which is not actually
following religious principles, and then wants to advertise himself as a
religious mentor. As for actual advancement in spiritual science, one should
have a test to see how far he is progressing. He can judge by these items.

Nonviolence is generally taken to mean not killing or destroying the body,
but actually nonviolence means not to put others into distress. People in
general are trapped by ignorance in the material concept of life, and they
perpetually suffer material pains. So, unless one elevates people to spiritual
knowledge, one is practicing violence. One should try his best to distribute
real knowledge to the people, so that they may become enlightened and leave
this material entanglement. That is nonviolence.

Tolerance means that one should be practiced to bear insult and dishonor
from others. If one is engaged in the advancement of spiritual knowledge,
there will be so many insults and much dishonor from others. This is expected
because material nature is so constituted. Even a boy like Prahlada, who, only
five years old, was engaged in the cultivation of spiritual knowledge, was
endangered when his father became antagonistic to his devotion. The father
tried to kill him in so many ways, but Prahlada tolerated him. So, for making
advancement in spiritual knowledge, there may be many impediments, but we
should be tolerant and continue our progress with determination.

Simplicity means that without diplomacy one should be so straightforward
that he can disclose the real truth even to an enemy. As for acceptance of the
spiritual master, that is essential, because without the instruction of a bona fide

spiritual master, one cannot progress in the spiritual science. One should
approach the spiritual master with all humility and offer him all services so
that he will be pleased to bestow his blessings upon the disciple. Because a
bona fide spiritual master is a representative of Krsna, if he bestows any
blessings upon his disciple, that will make the disciple immediately advanced
without the disciple's following the regulated principles. Or, the regulated
principles will be easier for one who has served the spiritual master without
reservation.

Cleanliness is essential for making advancement in spiritual life. There are
two kinds of cleanliness: external and internal. External cleanliness means
taking a bath, but for internal cleanliness, one has to think of Krsna always
and chant Hare Krsna, Hare Krsna, Krsna Krsna, Hare Hare/Hare Rama, Hare
Rama, Rama Rama, Hare Hare. This process cleans the accumulated dust of
past karma from the mind.

Steadiness means that one should be very determined to make progress in
spiritual life. Without such determination, one cannot make tangible progress.
And self-control means that one should not accept anything which is
detrimental to the path of spiritual progress. One should become accustomed
to this and reject anything which is against the path of spiritual progress. This
is real renunciation. The senses are so strong that they are always anxious to
have sense gratification. One should not cater to these demands, which are not
necessary. The senses should only be gratified to keep the body fit so that one
can discharge his duty in advancing in spiritual life. The most important and
uncontrollable sense is the tongue. If one can control the tongue, then there is
every possibility of controlling the other senses. The function of the tongue is
to taste and to vibrate. Therefore, by systematic regulation, the tongue should
always be engaged in tasting the remnants of foodstuffs offered to Krsna and
chanting Hare Krsna. As far as the eyes are concerned, they should not be
allowed to see anything but the beautiful form of Krsna. That will control the
eyes. Similarly, the ears should be engaged in hearing about Krsna and the
nose in smelling the flowers offered to Krsna. This is the process of devotional
service, and it is understood here that Bhagavad-gTta is simply expounding the
science of devotional service. Devotional service is the main and sole
objective. Unintelligent commentators on the Gita try to divert the mind of the
reader to other subjects, but there is no other subject in Bhagavad- gita but
devotional service.

False ego means accepting this body as oneself. When one understands that
he is not his body and is spirit soul, that is real ego. Ego is there. False ego is

condemned, but not real ego. In the Vedic literature, it is said: aharh
brahmasmi. I am Brahman, I am spirit. This "I am," the sense of self, also
exists in the liberated stage of self-realization. This sense of "I am" is ego, but
when the sense of "I am" is applied to this false body, it is false ego. When the
sense of self is applied to reality, that is real ego. There are some philosophers
who say we should give up our ego, but we cannot give up our ego because
ego means identity. We ought, of course, to give up the false identification
with the body.

One should try to understand the distress of accepting birth, death, old age
and disease. There are descriptions in various Vedic literatures of birth. In the
Srimad-Bhagavatam the world of the unborn, the child's stay in the womb of
the mother, its suffering, etc., are all very graphically described. It should be
thoroughly understood that birth is distressful. Because we forget how much
distress we have suffered within the womb of the mother, we do not make any
solution to the repetition of birth and death. Similarly at the time of death,
there are all kinds of sufferings, and they are also mentioned in the
authoritative scriptures. These should be discussed. And as far as disease and
old age are concerned, everyone gets practical experience. No one wants to be
diseased, and no one wants to become old, but there is no avoiding these.
Unless we have a pessimistic view of this material life, considering the
distresses of birth, death, old age and disease, there is no impetus for our
making advancement in spiritual life.

As for detachment from children, wife and home, it is not meant that one
should have no feeling for these. They are natural objects of affection, but
when they are not favorable to spiritual progress, then one should not be
attached to them. The best process for making the home pleasant is Krsna
consciousness. If one is in full Krsna consciousness, he can make his home
very happy because this process of Krsna consciousness is very easy. One
need only chant Hare Krsna, Hare Krsna, Krsna Krsna, Hare Hare/Hare Rama,
Hare Rama, Rama Rama, Hare Hare, accept the remnants of foodstuffs offered
to Krsna, have some discussion on books like Bhagavad-gTta and Srimad-
Bhagavatam, and engage oneself in Deity worship. These four will make one
happy. One should train the members of his family in this way. The family
members can sit down morning and evening and chant together Hare Krsna,
Hare Krsna, Krsna Krsna, Hare Hare/Hare Rama, Hare Rama, Rama Rama,
Hare Hare. If one can mold his family life in this way to develop Krsna
consciousness, following these four principles, then there is no need to change
from family life to renounced life. But if it is not congenial, not favorable for

spiritual advancement, then family life should be abandoned. One must
sacrifice everything to realize or serve Krsna, just as Arjuna did. Arjuna did
not want to kill his family members, but when he understood that these family
members were impediments to his Krsna realization, he accepted the
instruction of Krsna and fought and killed them. In all cases, one should be
detached from the happiness and distress of family life because in this world
one can never be fully happy or fully miserable. Happiness and distress are
concommitant factors of material life. One should learn to tolerate, as advised
in Bhagavad-gTta. One can never restrict the coming and going of happiness
and distress, so one should be detached from the materialistic way of life and
be automatically equiposed in both cases. Generally, when we get something
desirable, we are very happy, and when we get something undesirable, we are
distressed. But if we are actually in the spiritual position, these things will not
agitate us. To reach that stage, we have to practice unbreakable devotional
service; devotional service to Krsna without deviation means engaging oneself
in the nine processes of devotional service, chanting, hearing, worshiping,
offering respect, etc., as described in the last verse of the Ninth Chapter. That
process should be followed. Naturally, when one is adapted to the spiritual
way of life, he will not want to mix with materialistic men. That would go
against his grain. One may test himself by seeing how far he is inclined to live
in a solitary place without unwanted association. Naturally a devotee has no
taste for unnecessary sporting or cinema-going or enjoying some social
function, because he understands that these are simply a waste of time. There
are many research scholars and philosophers who study sex life or some other
subject, but according to Bhagavad-gTta, such research work and
philosophical speculation have no value. That is more or less nonsensical.
According to Bhagavad-gTta, one should make research by philosophical
discretion into the nature of the soul. One should make research to understand
with what the self is concerned. That is recommended here.

As far as self-realization is concerned, it is clearly stated here that bhakti-
yoga is especially practical. As soon as there is a question of devotion, one
must consider the relationship between the Supersoul and the individual soul.
The individual soul and the Supersoul cannot be one, at least not in the bhakti
conception, the devotional conception of life. This service of the individual
soul to the Supreme Soul is eternal, nityam, as is clearly stated. So bhakti or
devotional service is eternal. One should be established in that philosophical
conviction, otherwise it is only a waste of time, ignorance.

In the SrTmad-Bhagavatam, this is explained; vadanti tat tattva-vidas

tattvarh yaj jhanam advayam. "Those who are actually knowers of the
Absolute Truth know that the Self is realized in three different phases as
Brahman, Paramatma and Bhagavan ." (Bhag . 1.2.11) Bhagavan is the last
word in the realization of the Absolute Truth; therefore one should reach up to
that platform of understanding the Supreme Personality of Godhead and thus
engage in the devotional service of the Lord. That is perfection of knowledge.

Beginning from practicing humility up to the point of realization of the
Supreme Truth, the Absolute Personality of Godhead, this process is just like a
staircase beginning from the ground floor up to the top floor. Now on this
staircase there are so many people who have reached the first floor, the second
or third floor, etc., but unless one reaches the top floor, which is the
understanding of Krsna, he is at a lower stage of knowledge. If anyone wants
to compete with God and at the same time make advancement in spiritual
knowledge, he will be frustrated. It is clearly stated that without humility
understanding is harmful. To think oneself God is most puffed up. Although
the living entity is always being kicked by the stringent laws of material
nature, still he thinks, "I am God" because of ignorance. One should be
humble and know that he is subordinate to the Supreme Lord. Due to rebellion
against the Supreme Lord, one becomes subordinate to material nature. One
must know and be convinced of this truth.

TEXT 13

fN" M ^I|

ll?3 II

j hey am yat tat pravaksyami
yaj jhatva'mrtam asnute
anadi mat-param brahma
na sat tan nasad ucyate

jheyam —knowable; yat —that; tat —which; pravaksyami —I shall now
explain; yat —which; jhatva —knowing; amrtam —nectar; asnute —taste; anadi
—beginningless; mat-param —subordinate to Me; brahma —spirit; na —
neither; sat —cause; tat —that; na —nor; asat —effect; ucyate —is called.

TRANSLATION

I shall now explain the knowable, knowing which you will taste the
eternal. This is beginningless, and it is subordinate to Me. It is called
Brahman, the spirit, and it lies beyond the cause and effect of this
material world.

PURPORT

The Lord has explained the field of activities and the knower of the field.
He has also explained the process of knowing the knower of the field of
activities. Now He is explaining the knowable, both the soul and the
Supersoul respectively. By knowledge of the knower, both the soul and the
Supersoul, one can relish the nectar of life. As explained in the Second
Chapter, the living entity is eternal. This is also confirmed here. There is no
specific date at which the jiva was born. Nor can anyone trace out the history
of jivatma's manifestation from the Supreme Lord. Therefore it is
beginningless. The Vedic literature confirms this: na jayate mrjayate va
vipascit. The knower of the body is never born and never dies, and he is full of
knowledge. The Supreme Lord is also stated in the Vedic literature as
pradhana- ksetrajha-patir gunesah. The Supreme Lord as the Supersoul is the
chief knower of the body, and He is the master of the three modes of material
nature. In the smrti it is said: dasa-bhuto barer eva nanyasvaiva kadacana.
The living entities are eternally in the service of the Supreme Lord. This is
also confirmed by Lord Caitanya in His teaching; therefore the description of
Brahman mentioned in this verse is in relation to the individual soul, and
when the word Brahman is applied to the living entity, it is to be understood
that he is vijnanarh brahma as opposed to ananta-brahma. Ananta-brahma is
the Supreme Brahman Personality of Godhead.

TEXT 14

HlTuiMK dcH4d) sftl Ptl<l±j<sl*t I

^4*11^ RiViRi ll$* II

sarvatah pani-padam tat
sarvato 'ksi-siro-mukham
sarvatah srutimal loke

sarvam avrtya tisthati

sarvatah —everywhere; pani —hands; padam —legs; tat —that; sarvatah —
everywhere; aksi —eyes; sirah —head; mukham —face; sarvatah —everywhere;
srutimat —hearing; loke —in the world; sarvam —everywhere, avrtya —
covering; tisthati —exists.

TRANSLATION

Everywhere are His hands and legs. His eyes and faces, and He hears
everything. In this way the Supersoul exists.

PURPORT

As the sun exists diffusing its unlimited rays, so does the Supersoul, or
Supreme Personality of Godhead. He exists in His all-pervading form, and in
Him exist all the individual living entities, beginning from the first great
teacher, Brahma, down to the small ants. There are unlimited heads, legs,
hands and eyes, and unlimited living entities. All are existing in and on the
Supersoul. Therefore the Supersoul is all-pervading. The individual soul,
however, cannot say that he has his hands, legs and eyes everywhere. That is
not possible. If he thinks that although under ignorance he is not conscious
that his hands and legs are diffused all over, but when he attains to proper
knowledge he will come to that stage, his thinking is contradictory. This
means that the individual soul, having become conditioned by material nature,
is not supreme. The Supreme is different from the individual soul. The
Supreme Lord can extend His hand without limit; the individual soul cannot.
In Bhagavad-gTta the Lord says that if anyone offers Him a flower, or a fruit,
or a little water, He accepts. If the Lord is a far distance away, how can He
accept things? This is the omnipotence of the Lord: even though He is situated
in His own abode, far, far away from earth, He can extend His hand to accept
what anyone offers. That is His potency. In the Brahma-samhita it is stated,
goloka eva nivasati: although He is always engaged in pastimes in His
transcendental planet, He is all-pervading. The individual soul cannot claim
that he is all-pervading. Therefore this verse describes the Supreme Soul, the
Personality of Godhead, not the individual soul.

TEXT 15

3Ri«ki fn^uj tjU|4)<K^ ||$* ||

sarvendriya-gunabhasarh
sarvendriya-vivarjitam
asaktam sarva-bhrc caiva
nirgunam guna-bhoktr ca

sarve —all; indriya —senses; guna —qualities; abhasam —original source;
sarva —all; indriya —senses; vivarjitam —being without; asaktam —without
attachment; sarva-bhrt —maintainer of everyone; ca —also; eva —certainly;
nirgunam —without material qualities; guna-bhoktr —simultaneously master of
the gunas; ca —also.

TRANSLATION

The Supersoul is the original source of all senses, yet He is without
senses. He is unattached, although He is the maintainer of all living
beings. He transcends the modes of nature, and at the same time He is the
master of all modes of material nature.

PURPORT

The Supreme Lord, although the source of all the senses of the living
entities, doesn't have material senses like they have. Actually, the individual
souls have spiritual senses, but in conditioned life they are covered with the
material elements, and therefore the sense activities are exhibited through
matter. The Supreme Lord's senses are not so covered. His senses are
transcendental and are therefore called nirguna. Guna means the material
modes, but His senses are without material covering. It should be understood
that His senses are not exactly like ours. Although He is the source of all our
sensual activities, He has His transcendental senses which are
uncontaminated. This is very nicely explained in the Svetasvatara Upanisad in
the verse: sarvatah pani-padam. The Supreme Personality of Godhead has no

hands which are materially contaminated, but He has His hands and accepts
whatever sacrifice is offered to Him. That is the distinction between the
conditioned soul and the Supersoul. He has no material eyes, but He has eyes-
otherwise how could He see? He sees everything, past, present and future. He
lives within the heart of the living being, and He knows what we have done in
the past, what we are doing now, and what is awaiting us in the future. This is
also confirmed in Bhagavad-gTta: He knows everything, but no one knows
Him. It is said that the Supreme Lord has no legs like us, but He can travel
throughout space because He has spiritual legs. In other words, the Lord is not
impersonal; He has His eyes, legs, hands and everything else, and because we
are part and parcel of the Supreme Lord we also have these things. But His
hands, legs, eyes and senses are not contaminated by material nature.

Bhagavad-gTta also confirms that when the Lord appears He appears as He
is by His internal potency. He is not contaminated by the material energy
because He is the Lord of material energy. In the Vedic literature we find that
His whole embodiment is spiritual. He has His eternal form called sac-cid-
ananda-vigraha. He is full of all opulence. He is the proprietor of all wealth
and the owner of all energy. He is the most intelligent and is full of
knowledge. These are some of the symptoms of the Supreme Personality of
Godhead. He is maintainer of all living entities and the witness of all
activities. As far as we can understand from Vedic literature, the Supreme
Lord is always transcendental. Although we do not see His head, face, hands,
or legs, He has them, and when we are elevated to the transcendental situation
then we can see the Lord's form. Due to materially contaminated senses, we
cannot see His form. Therefore the impersonalists who are still materially
affected cannot understand the Personality of Godhead.

TEXT 16

TcRT 11^ II

bahir antas ca bhutanam
acaram caram eva ca
suksmatvat tad avijheyam
durastham cantike ca tat

bahih —outside; antah —inside; ca —also; bhutanam —of all living entities;
acaram —not moving; caram —moving; eva —also; ca —and; siiksmatvat —on
account of being subtle; tat —that; avijneyam —unknowable; durastham — far
away; ca antike —near also; ca —and; tat —that.

TRANSLATION

The Supreme Truth exists both internally and externally, in the moving
and nonmoving. He is beyond the power of the material senses to see or to
know. Although far, far away. He is also near to all.

PURPORT

In Vedic literature we understand that Narayana, the Supreme Person, is
residing both outside and inside of every living entity. He is present both in
the spiritual and material world. Although He is far, far away, still He is near
to us. These are the statements of Vedic literature. Asmo duram vrajati sayano
yati sarvatah. And, because He is always engaged in transcendental bliss, we
cannot understand how He is enjoying His full opulence. We cannot see or
understand with these material senses. Therefore in the Vedic language it is
said that to understand Him our material mind and senses cannot act. But one
who has purified his mind and senses by practicing Krsna consciousness in
devotional service can see Him constantly. It is confirmed in Brahma-samhita
that the devotee who has developed love for the Supreme God can see Him
always, without cessation. And it is confirmed in Bhagavad-gita (11.54) that
He can be seen and understood only by devotional service. Bhaktya
tvananyaya sakyah.

TEXT 17

ll$V9 II

avibhaktam ca bhiitesu
vibhaktam iva ca sthitam
bhuta-bhartr ca taj jneyam

grasisnu prabhavisnu ca

avibhaktam —without division; ca —also; bhutesu —in every living being;
vibhaktam —divided; iva —as if; ca —also; sthitam —situated; bhuta-bhartr —
maintainer of all living entities; ca —also; tat —that; jheyam —to be understood;
grasisnu —devours; prabhavisnu —develops; ca —also.

TRANSLATION

Although the Supersoul appears to be divided, He is never divided. He
is situated as one. Although He is the maintainer of every living entity, it
is to be understood that He devours and develops all.

PURPORT

The Lord is situated in everyone's heart as the Supersoul. Does that mean
that He has become divided? No. Actually, He is one. The example is given of
the sun: the sun, at the meridian, is situated in his place. But if one goes for
five thousand miles in all directions and asks, "Where is the sun?" everyone
will say that it is shining on his head. In the Vedic literature this example is
given to show that although He is undivided, He is situated as if divided. Also
it is said in Vedic literature that one Visnu is present everywhere by His
omnipotence, just as the sun appears in many places to many persons. And the
Supreme Lord, although the maintainer of every living entity, devours
everything at the time of annihilation. This was confirmed in the Eleventh
Chapter when the Lord said that He has come to devour all the warriors
assembled at Kuruksetra. He also mentions that in the form of time He
devours also. He is the annihilator, the killer of all. When there is creation, He
develops all from their original state, and at the time of annihilation He
devours them. The Vedic hymns confirm the fact that He is the origin of all
living entities and the rest of all. After creation, everything rests in His
omnipotence, and after annihilation, everything again returns to rest in Him.
These are the confirmations of Vedic hymns. Yato va imani bhutani jayante
yena jatani jivanti yat prayanty abhisamvisanti tad brahma tad vijijhasasva.
(TaittirTya Upanisad, 3.1)

TEXT 18

r*uM firn^ n

jyotisam api taj jyotis
tamasah param ucyate
jhanarh jheyarh jnana-gamyam
hrdi sarvasya visthitam

jyotisam —in all luminous objects; api —also; tat —that; jyotih —source of
light; tamasah —of the darkness; param —beyond; ucyate —is said; jhanam —
knowledge; jheyam —to be known; jnana-gamyam —to be approached by
knowledge; hrdi —in the heart; sarvasya —of everyone; visthitam —situated.

TRANSLATION

He is the source of light in all luminous objects. He is beyond the
darkness of matter and is unmanifested. He is knowledge. He is the object
of knowledge, and He is the goal of knowledge. He is situated in
everyone's heart.

PURPORT

The Supersoul, the Supreme Personality of Godhead, is the source of light
in all luminous objects like the sun, moon, stars, etc. In the Vedic literature we
find that in the spiritual kingdom there is no need of sun or moon because the
effulgence of the Supreme Lord is there. In the material world that
brahmajyoti, the Lord's spiritual effulgence, is covered by the mahat-tattva,
the material elements; therefore in this material world we require the
assistance of sun, moon, electricity, etc., for light. But in the spiritual world
there is no need of such things. It is clearly stated in the Vedic literature that
because of His luminous effulgence, everything is illuminated. It is clear,
therefore, that His situation is not in the material world. He is situated in the
spiritual world which is far, far away in the spiritual sky. That is also
confirmed in the Vedic literature. Aditya-varnam tamasah parastat. He is just
like the sun, eternally luminous, but He is far, far beyond the darkness of this
material world. His knowledge is transcendental. The Vedic literature
confirms that Brahman is concentrated transcendental knowledge. To one who

is anxious to be transferred to that spiritual world, knowledge is given by the
Supreme Lord who is situated in everyone's heart.

One Vedic mantra says: tarn ha devam atma-buddhi-prakasam mumuksur
vai saranam aham prapadye. One must surrender unto the Supreme
Personality of Godhead if he at all wants liberation. As far as the goal of
ultimate knowledge is concerned, it is also confirmed in Vedic literature: tam
eva viditvatimrtyum eti. "Only by knowing You can one surpass the boundary
of birth and death." He is situated in everyone's heart as the supreme
controller. The Supreme has legs and hands distributed everywhere, and this
cannot be said of the individual soul. Therefore that there are two knowers of
the field of activity, the individual soul and the Supersoul, must be admitted.
One's hands and legs are distributed locally, but Krsna's hands and legs are
distributed everywhere. This is confirmed in the Svetasvatara Upanisad:
sarvasya prabhum Tsanarh sarvasya saranam brhat. That Supreme Personality
of Godhead, Supersoul, is the prabhu or master of all living entities; therefore
He is the ultimate center of all living entities. So there is no denying the fact
that the Supreme Supersoul and the individual soul are always different.

TEXT 19

asfrftcPTTsTH - -ql«tri ti+ima: I

\\\\ II

iti ksetram tatha jhanarh
jheyarh cokturh samasatah
mad-bhakta etad vijhaya
mad-bhavayopapadyate

iti —thus; ksetram —field of activities (the body); tatha —also; jhanam —
knowledge; jheyam —knowable; ca —also; uktam —describe; samasatah —in
summary; mat-bhaktah —My devotee; etat —all this; vijhaya —after
understanding; mat-bhavaya —My nature; upapadyate —attains.

TRANSLATION

Thus the field of activities [the body], knowledge, and the knowable
have been summarily described by Me. Only My devotees can understand

this thoroughly and thus attain to My nature.

PURPORT

The Lord has described in summary the body, knowledge and the knowable.
This knowledge is of three things: the knower, the knowable and the process
of knowing. Combined, these are called vijhanam, or the science of
knowledge. Perfect knowledge can be understood by the unalloyed devotees
of the Lord directly. Others are unable to understand. The monists say that at
the ultimate stage these three items become one, but the devotees do not
accept this. Knowledge and development of knowledge mean understanding
oneself in Krsna consciousness. We are being led by material consciousness,
but as soon as we transfer all consciousness to Krsna's activities and realize
that Krsna is everything, then we attain real knowledge. In other words,
knowledge is nothing but the preliminary stage of understanding devotional
service perfectly.

TEXT 20

fail'dJN jpii^ci fa^farH<$fau**HH IR° II

prakrtim purusam caiva
viddhyanadT ubhav api
vikarams ca gunarhs caiva
viddhi prakrti-sambhavan

prakrtim —material nature; purusam —livingentities; ca —also; eva —
certainly; viddhi —must know; anadi —without beginning; ubhau —both; api
—also; vikaran —transformation; ca —also; gunan —three modes of nature; ca
—also; eva —certainly; viddhi —know; prakrti —material nature; sambhavan
—produced of.

TRANSLATION

Material nature and the living entities should be understood to be

beginningless. Their transformations and the modes of matter are
products of material nature.

PURPORT

By this knowledge, the body, the field of activities and the knowers of the
body (both the individual soul and the Supersoul) can be known. The body is
the field of activity and is composed of material nature. It is the individual
soul which is embodied. Enjoying the activities of the body is the purusa, or
the living entity. He is one knower, and the other is the Supersoul. Of course,
it is to be understood that both the Supersoul and the individual entity are
different manifestations of the Supreme Personality of Godhead. The living
entity is in the category of His energy, and the Supersoul is in the category of
His personal expansion.

Both material nature and the living entity are eternal. That is to say that they
existed before the creation. The material manifestation is from the energy of
the Supreme Lord and so also are the living entities, but they are of the
superior energy. Both of them existed before this cosmos was manifested.
Material nature was absorbed in the Supreme Personality of Godhead, Maha-
Visnu, and when it was required, it was manifested by the agency of mahat-
tattva. Similarly, the living entities are also in Him, and because they are
conditioned, they are adverse to serving the Supreme Lord. Thus they are not
allowed to enter into the spiritual sky. After the winding up of material nature,
these living entities are again given a chance to act in the material world and
prepare themselves to enter into the spiritual world. That is the mystery of this
material creation. Actually the living entity is originally the spiritual part and
parcel of the Supreme Lord, but due to his rebellious nature, he is conditioned
within material nature. It really does not matter how these living entities or
superior entities of the Supreme Lord have come in contact with material
nature. The Supreme Personality of Godhead knows, however, how and why
this actually took place. In the scriptures the Lord says that those attracted by
this material nature are undergoing a hard struggle for existence. But we
should know it with certainty from the descriptions of these few verses that all
the transformations and influences of material nature by the three modes are
also productions of material nature. All transformations and variety in respect
to living entities are due to the body. As far as spirit is concerned, living
entities are all the same.

TEXT 21

IR$ II

karya-karana-kartrtve
hetuh prakrtir ucyate
purusah sukha-duhkhanarh
bhoktrtve hetur ucyate

karya —effect; karana —cause; kartrtve —in the matter of creation; hetuh —
instrument; prakrtih —material nature; ucyate —is said to be; purusah —the
living entities; sukha —happiness; duhkhanam —of distresses; bhoktrtve —in
enjoyment; hetuh —instrument; ucyate —issaid to be.

TRANSLATION

Nature is said to be the cause of all material activities and effects,
whereas the living entity is the cause of the various sufferings and
enjoyments in this world.

PURPORT

The different manifestations of body and senses among the living entities
are due to material nature. There are 8,400,000 different species of life, and
these varieties are the creation of the material nature. They arise from the
different sensual pleasures of the living entity, who thus desires to live in this
body or that. When he is put into different bodies, he enjoys different kinds of
happiness and distress. His material happiness and distress are due to his body,
and not to himself as he is. In his original state there is no doubt of enjoyment;
therefore that is his real state. Because of the desire to lord it over material
nature, he is in the material world. In the spiritual world there is no such thing.
The spiritual world is pure, but in the material world everyone is struggling
hard to acquire victims who present different pleasures to the body. It might be
more clear to state that this body is the effect of the senses. The senses are
instruments for gratifying desire. Now, the sum total—body and instrument

senses—are offered by material nature, and, as will be clear in the next verse,
the living entity is blessed or damned with circumstances according to his past
desire and activity. According to one's desires and activities, material nature
places one in various residential quarters. The being himself is the cause of his
attaining such residential quarters and his attendant enjoyment or suffering.
Once placed in some particular kind of body, he comes under the control of
nature because the body, being matter, acts according to the laws of nature. At
that time, the living entity has no power to change that law. Suppose an entity
is put into the body of a dog. As soon as he is put into the body of a dog, he
must act like a dog. He cannot act otherwise. And if the living entity is put
into the body of a hog, then he is forced to eat stool and act like a hog.
Similarly, if the living entity is put into the body of a demigod, he must act
according to his body. This is the law of nature. But in all circumstances, the
Supersoul is with the individual soul. That is explained in the Vedas as
follows: dva suparna sayuja sakhaya. The Supreme Lord is so kind upon the
living entity that He always accompanies the individual soul and in all
circumstances is present as the Supersoul or Paramatma.

TEXT 22

ch|<uj WRR II

purusah prakrti-stho hi

bhuhkte prakrti-jan gunan
karanarh guna-sahgo'sya
sad-asad-yoni-janmasu

purusah —the living entity; prakrti-sthah —being situated in the material
energy; hi —certainly; bhuhkte —enjoys; prakrti-jan —produced by the material
nature; gunan —modes of nature; karanam —cause; guna-sahgah —
association with the modes of nature; asya —of the living entity; sat-asat —
good and bad; yoni —species of life; janmasu —birth.

TRANSLATION

The living entity in material nature thus follows the ways of life.

enjoying the three modes of nature. This is due to his association with that
material nature. Thus he meets with good and evil amongst various
species.

PURPORT

This verse is very important for an understanding of how the living entities
transmigrate from one body to another. It is explained in the Second Chapter
that the living entity is transmigrating from one body to another just as one
changes dress. This change of dress is due to his attachment to material
existence. As long as he is captivated by this false manifestation, he has to
continue transmigrating from one body to another. Due to his desire to lord it
over material nature, he is put into such undesirable circumstances. Under the
influence of material desire, the entity is born sometimes as a demigod,
sometimes as a man, sometimes as a beast, as a bird, as a worm, as an aquatic,
as a saintly man, as a bug. This is going on. And in all cases the living entity
thinks himself to be the master of his circumstances, yet he is under the
influence of material nature.

How he is put into such different bodies is explained here. It is due to
association with the different modes of nature. One has to rise, therefore,
above the three material modes and become situated in the transcendental
position. That is called Krsna consciousness. Unless one is situated in Krsna
consciousness, his material consciousness will oblige him to transfer from one
body to another because he has material desires since time immemorial. But
he has to change that conception. That change can be effected only by hearing
from authoritative sources. The best example is here: Arjuna is hearing the
science of God from Krsna. The living entity, if he submits to this hearing
process, will lose his long-cherished desire to dominate material nature, and
gradually and proportionately, as he reduces his long desire to dominate, he
comes to enjoy spiritual happiness. In a Vedic mantra it is said that as he
becomes learned in association with the Supreme Personality of Godhead, he
proportionately relishes his eternal blissful life.

TEXT 23

TT: IR3 II

upadrastanumanta ca

bharta bhokta mahesvarah —
paramatmeti cdpy ukto
dehe'smin purusah par ah

upadrasta —overseer; anumanta —permitter; ca —also; bharta —master;
bhokta —supreme enjoyer; mahesvarah —the Supreme Lord; paramatma —
Supersoul; id —also; ca —and; api uktah —is said; dehe —in this body; asmin —
this; purusah —enjoyer; par ah —transcendental.

TRANSLATION

Yet in this body there is another, a transcendental enjoyer who is the
Lord, the supreme proprietor, who exists as the overseer and permitter,
and who is known as the Supersoul.

PURPORT

It is stated here that the Supersoul, who is always with the individual soul,
is the representation of the Supreme Lord. He is not an ordinary living entity.
Because the monist philosophers take the knower of the body to be one, they
think that there is no difference between the Supersoul and the individual soul.
To clarify this, the Lord says that He is the representation of Paramatma in
every body. He is different from the individual soul; He is parah,
transcendental. The individual soul enjoys the activities of a particular field,
but the Supersoul is present not as finite enjoyer nor as one taking part in
bodily activities, but as the witness, overseer, permitter and supreme enjoyer.
His name is Paramatma, not atma, and He is transcendental. It is distinctly
clear that the atma and Paramatma are different. The Supersoul, the
Paramatma, has legs and hands everywhere, but the individual soul does not.
And because He is the Supreme Lord, He is present within to sanction the
individual soul's desiring material enjoyment. Without the sanction of the
Supreme Soul, the individual soul cannot do anything. The individual is
bhakta or the sustained, and He is bhukta or the maintainer. There are
innumerable living entities, and He is staying in them as a friend.

The fact is that individual living entities are eternally part and parcel of the
Supreme Lord, and both of them are very intimately related as friends. But the

living entity has the tendency to reject the sanction of the Supreme Lord and
act independently in an attempt to dominate the supreme nature, and because
he has this tendency, he is called the marginal energy of the Supreme Lord.
The living entity can be situated either in the material energy or the spiritual
energy. As long as he is conditioned by the material energy, the Supreme
Lord, as his friend, the Supersoul, stays with him just to get him to return to
the spiritual energy. The Lord is always eager to take him back to the spiritual
energy, but due to his minute independence, the individual entity is
continually rejecting the association of spiritual light. This misuse of
independence is the cause of his material strife in the conditioned nature. The
Lord, therefore, is always giving instruction from within and from without.
From without He gives instructions as stated in Bhagavad-gTta, and from
within He tries to convince him that his activities in the material field are not
conducive to real happiness. "Just give it up and turn your faith toward Me.
Then you will be happy," He says. Thus the intelligent person who places his
faith in the Paramatma or the Supreme Personality of Godhead begins to
advance toward a blissful eternal life of knowledge

TEXT 24

IR* II

ya evarh vetti purusam
prakrtirh ca gunaih saha
sarvatha vartamano'pi
na sa bhuyo 'bhijayate

yah —anyone; evam —thus; vetti —understands; purusam —the living
entities; prakrtim —material nature; ca —and; gunaih —modes of material
nature; saha —with; sarvatha —by all means; vartamanah —situated; api — in
spite of; na —never; sah —he; bhuyah —again; abhijayate —takes his birth.

TRANSLATION

One who understands this philosophy concerning material nature, the
living entity and the interaction of the modes of nature is sure to attain

liberation. He will not take birth here again, regardless of his present
position.

PURPORT

Clear understanding of material nature, the Supersoul, the individual soul
and their interrelation makes one eligible to become liberated and turn to the
spiritual atmosphere without being forced to return to this material nature.
This is the result of knowledge. The purpose of knowledge is to understand
distinctly that the living entity has by chance fallen into this material
existence. By his personal endeavor in association with authorities, saintly
persons and a spiritual master, he has to understand his position and then
revert to spiritual consciousness or Krsna consciousness by understanding
Bhagavad-gTta as it is explained by the Personality of Godhead. Then it is
certain that he will never come again into this material existence; he will be
transferred into the spiritual world for a blissful eternal life of knowledge.

TEXT 25

IRX ii

dhyanenatmani pasyanti
kecid atmanam atmana
anye sankhyena yogena
karma-yogena capare

dhyanena —by meditation; atmani —self; pasyanti —see; kecit —one;
atmanam —Supersoul; atmana —by the mind; anye —others; sankhyena —by
philosophical discussion; yogena —by the yoga system; karma-yogena —by
activities without fruitive desire; ca —also; apare —others.

TRANSLATION

That Supersoul is perceived by some through meditation, by some
through the cultivation of knowledge, and by others through working

without fruitive desire.

PURPORT

The Lord informs Arjuna that the conditioned soul can be divided into two
classes as far as man's search for self-realization is concerned. Those who are
atheists, agnostics and skeptics are beyond the sense of spiritual
understanding. But there are others who are faithful in their understanding of
spiritual life, and they are called workers who have renounced fruitive results.
Those who always try to establish the doctrine of monism are also counted
among the atheists and agnostics. In other words, only the devotees of the
Supreme Personality of Godhead are really capable of spiritual understanding
because they understand that beyond this material nature there is the spiritual
world and the Supreme Personality of Godhead who is expanded as the
Paramatma, the Supersoul in everyone, the all-pervading Godhead. Of course
there are those who try to understand the Supreme Absolute Truth by
cultivation of knowledge, and they can be counted in the second class. The
atheistic philosophers analyze this material world into twenty-four elements,
and they place the individual soul as the twenty- fifth item. When they are
able to understand the nature of the individual soul to be transcendental to the
material elements, they are able to understand also that above the individual
soul there is the Supreme Personality of Godhead. He is the twenty-sixth
element. Thus gradually they also come to the standard of devotional service
in Krsna consciousness. Those who work without fruitive results are also
perfect in their attitude. They are given a chance to advance to the platform of
devotional service in Krsna consciousness. Here it is stated that there are some
people who are pure in consciousness and who try to find out the Supersoul by
meditation, and when they discover the Supersoul within themselves, they
become transcendentally situated. Similarly, there are others who also try to
understand the Supreme Soul by cultivation of knowledge, and there are
others who cultivate the hatha-yoga system and who try to satisfy the
Supreme Personality of Godhead by childish activities.

TEXT 26

cTsfr-d I Id dJjcf^rd'-KMUII: ||^ ||

anye tv evam ajanantah
srutvanyebhya upasate
te'pi catitaranty eva

mrtyurh sruti-parayanah

anye —others; tu —but; evam —this; ajanantah —without spiritual
knowledge; srutva —by hearing; anyebhyah —from others; upasate —begin to
worship; te —they; api —also; ca —and; atitaranti —transcend; eva —certainly;
mrtyum —the path of death; sruti-parayanah —inclined to the process of
hearing.

TRANSLATION

Again there are those who, although not conversant in spiritual
knowledge, begin to worship the Supreme Person upon hearing about
Him from others. Because of their tendency to hear from authorities, they
also transcend the path of birth and death.

PURPORT

This verse is particularly applicable to modern society because in modern
society there is practically no education in spiritual matters. Some of the
people may appear to be atheistic or agnostic or philosophical, but actually
there is no knowledge of philosophy. As for the common man, if he is a good
soul, then there is a chance for advancement by hearing. This hearing process
is very important. Lord Caitanya, who preached Krsna consciousness in the
modern world, gave great stress to hearing because if the common man simply
hears from authoritative sources, he can progress, especially, according to
Lord Caitanya, if he hears the transcendental vibration Hare Krsna, Hare
Krsna, Krsna Krsna, Hare Hare/Hare Rama, Hare Rama, Rama Rama, Hare
Hare. It is stated, therefore, that all men should take advantage of hearing
from realized souls and gradually become able to understand everything. The
worship of the Supreme Lord will then undoubtedly take place. Lord Caitanya
has said that in this age no one needs to change his position, but one should
give up the endeavor to understand the Absolute Truth by speculative
reasoning. One should learn to become the servant of those who are in
knowledge of the Supreme Lord. If one is fortunate enough to take shelter of a

pure devotee, hear from him about self-realization and follow in his footsteps,
he will be gradually elevated to the position of a pure devotee. In this verse
particularly the process of hearing is strongly recommended, and this is very
appropriate. Although the common man is often not as capable as so-called
philosophers, faithful hearing from an authoritative person will help one
transcend this material existence and go back to Godhead, back to home.

TEXT 27

I

$«fa*rfV IRV9 II

yavat samjayate kincit

sattvarh sthavara-jahgamam
ksetra-ksetrajha-samyogat
tad viddhi bharatarsabha

yavat —whatever; samjayate —takes place; kincit —anything; sattvam —
existence; sthavara —not moving; jangamam —moving; ksetra —the body;
ksetrajha —knower of the body; samyogat —union between; tat viddhi — you
must know it; bharatarsabha —O chief of the Bharatas.

TRANSLATION

O chief of the Bharatas, whatever you see in existence, both moving and
unmoving, is only the combination of the field of activities and the knower
of the field.

PURPORT

Both material nature and the living entity, which were existing before the
creation of the cosmos, are explained in this verse. Whatever is created is but
a combination of the living entity and material nature. There are many
manifestations like trees, mountains and hills, which are not moving, and there
are many existences which are moving, and all of them are but combinations
of material nature and superior nature, the living entity. Without the touch of

the superior nature, the living entity, nothing can grow. Therefore the
relationship between matter and nature is eternally going on, and this
combination is effected by the Supreme Lord; therefore He is the controller of
both the superior and inferior natures. The material nature is created by Him,
and the superior nature is placed in this material nature, and thus all these
activities and manifestations take place.

TEXT 28

irc; ii

samam sarvesu bhutesu
tisthantam paramesvaram
vinasyatsv avinasyantam
yah pasyati sa pasyati

samam —equally; sarvesu —in all; bhutesu —living entities; tisthantam —
residing; paramesvaram —the Supersoul; vinasyatsu —in the destructible;
avinasyantam —not destroyed; yah —anyone; pasyati —see; sah —he; pasyati
—actually sees.

TRANSLATION

One who sees the Supersoul accompanying the individual soul in all
bodies and who understands that neither the soul nor the Supersoul is
ever destroyed, actually sees.

PURPORT

Anyone who can see three things-the body, the proprietor of the body, or
individual soul, and the friend of the individual soul, combined together by
good association-is actually in knowledge. Those who are not associated with
the soul's friend are ignorant; they simply see the body, and when the body is
destroyed they think that everything is finished, but actually it is not so. After
the destruction of the body, both the soul and the Supersoul exist, and they go

on eternally in many various moving and unmoving forms. The Sanskrit word
paramesvaram is sometimes translated as the individual soul because the soul
is the master of the body, and after the destruction of the body he transfers to
another form. In that way he is master. But there are others who interpret this
paramesvaram to be the Supersoul. In either case, both the Supersoul and the
individual soul continue. They are not destroyed. One who can see in this way
can actually see what is happening.

TEXT 29

rT^^TTf^WdldH, IR\ II

samam pasyan hi sarvatra
samavasthitam Tsvaram
na hinasty atmanatmanam
tato yad pararin gatim

samam —equally; pasyan —seeing; hi —certainly; sarvatra —everywhere;
samavasthitam —equally situated; Tsvaram —Supersoul; na —does not; hinasd
—degrade; atmana —by the mind; atmanam —the soul; tatah yad —then
reaches; param —the transcendental; gatim —destination.

TRANSLATION

One who sees the Supersoul in every living being and equal everywhere
does not degrade himself by his mind. Thus he approaches the
transcendental destination.

PURPORT

The living entity, by accepting his material existence as just so much
suffering, can become situated in his spiritual existence. If one understands
that the Supreme is situated in His Paramatma manifestation everywhere, that
is, if one can see the presence of the Supreme Personality of Godhead in every
living thing, he does not degrade himself, and he therefore gradually advances

in the spiritual world. The mind is generally addicted to self- centered
processes; but when the mind turns to the Supersoul, one becomes advanced
in spiritual understanding.

TEXT 30

^-ch-HTRil I

*T: M^ld \\$° II

prakrtyaiva ca karmani
kriyamanani sarvasah
yah pasyati tathatmanam
akartaram sa pasyati

prakrtya —material nature; eva —certainly; ca —also; karmani —activities;
kriyamanani —engaged in performing; sarvasah —in all respects; yah —
anyone who; pasyati —sees; tatha —also; atmanam —himself; akartaram —
non-doer; sah —he; pasyati —sees perfectly.

TRANSLATION

One who can see that all activities are performed by the body, which is
created of material nature, and sees that the self does nothing, actually
sees.

PURPORT

This body is made by material nature under the direction of the Supersoul,
and whatever activities are going on in respect to one's body are not his doing.
Whatever one is supposed to do, either for happiness or for distress, one is
forced to do because of the bodily constitution. The self, however, is outside
all these bodily activities. This body is given according to one's past desires.
To fulfill desires, one is given the body, with which he acts accordingly.
Practically speaking, the body is a machine, designed by the Supreme Lord, to
fulfill desires. Because of desires, one is put into difficult circumstances to
suffer or to enjoy. This transcendental vision of the living entity, when

developed, makes one separate from bodily activities. One who has such a
vision is an actual seer.

TEXT 31

cKI 11^ II

yada bhuta-prthag-bhavam
eka-stham anupasyati
tata eva ca vistaram

brahma sampadyate tada

yada —when; bhuta —living entities; prthak-bhavam —separated entities;
eka-stham —situated in one; anupasyati —tries to see through authority; tatah
eva —thereafter; ca —also; vistaram —expanded; brahma —the Absolute;
sampadyate —attains; tada —at that time.

TRANSLATION

When a sensible man ceases to see different identities, which are due to
different material bodies, he attains to the Brahman conception. Thus he
sees that beings are expanded everywhere.

PURPORT

When one can see that the various bodies of living entities arise due to the
different desires of the individual soul and do not actually belong to the soul
itself, one actually sees. In the material conception of life, we find someone a
demigod, someone a human being, a dog, a cat, etc. This is material vision,
not actual vision. This material differentiation is due to a material conception
of life. After the destruction of the material body, this spirit soul is one. The
spirit soul, due to contact with material nature, gets different types of bodies.
When one can see this, he attains spiritual vision; thus being freed from
differentiations like man, animal, big, low, etc., one becomes beautified in his
consciousness and able to develop Krsna consciousness in his spiritual

identity. How he then sees things will be explained in the next verse.

TEXT 32

11^ II

anaditvan nirgunatvat
paramatmayam avyayah
sarTra-stho 'pi kaunteya
na karoti na lipyate

anaditvat —due to eternity; nirgunatvat —due to transcendental; param —
beyond material nature; atma —spirit; ayam —this; avyayah —inexhaustable;
sarTra-sthah api —though dwelling in the body; kaunteya —O son of KuntI; na
karoti —never does anything; na lipyate —nor is he entangled.

TRANSLATION

Those with the vision of eternity can see that the soul is transcendental,
eternal, and beyond the modes of nature. Despite contact with the
material body, O Arjuna, the soul neither does anything nor is entangled.

PURPORT

A living entity appears to be born because of the birth of the material body,
but actually the living entity is eternal; he is not born, and in spite of his being
situated in a material body, he is transcendental and eternal. Thus he cannot be
destroyed. By nature he is full of bliss. He does not engage himself in any
material activities; therefore the activities performed due to his contact with
material bodies do not entangle him.

TEXT 33

yatha sarva-gatam sauksmyad
akasam nopalipyate
sarvatravasthito dehe
tathatma nopalipyate

yatha —as; sarva-gatam —all-pervading; sauksmyat —due to being subtle;
akasam —the sky; na —never; upalipyate —mixes; sarvatra —everywhere;
avasthitah —situated; dehe —in the body; tatha —such; atma —the self; na —
never; upalipyate —mixes.

TRANSLATION

The sky, due to its subtle nature, does not mix with anything, although
it is all-pervading. Similarly, the soul, situated in Brahman vision, does
not mix with the body, though situated in that body.

PURPORT

The air enters into water, mud, stool and whatever else is there; still it does
not mix with anything. Similarly, the living entity, even though situated in
varieties of bodies, is aloof from them due to his subtle nature. Therefore it is
impossible to see with the material eyes how the living entity is in contact
with this body and how he is out of it after the destruction of the body. No one
in science can ascertain this.

TEXT 34

$cM jf T:

I

113* II

yatha prakasayaty ekah

krtsnam lokam imam ravih
ksetram ksetrT tatha krtsnam
prakasayati bharata

yatha —as; prakasayati —illuminates; ekah —one; krtsnam —the whole;

lokam —universe; imam —this; ravih —the sun, ksetram —this body; ksetrT —the
soul; tatha —similarly; krtsnam —all; prakasayati —illuminates; bharata —O
son of Bharata.

TRANSLATION

O son of Bharata, as the sun alone illuminates all this universe, so does
the living entity, one within the body, illuminate the entire body by
consciousness.

PURPORT

There are various theories regarding consciousness. Here in Bhagavad- glta
the example of the sun and the sunshine is given. As the sun is situated in one
place, but is illuminating the whole universe, so a small particle of spirit soul,
although situated in the heart of this body, is illuminating the whole body by
consciousness. Thus consciousness is the proof of the presence of the soul, as
sunshine or light is the proof of the presence of the sun. When the soul is
present in the body, there is consciousness all over the body, and as soon as
the soul has passed from the body, there is no more consciousness. This can be
easily understood by any intelligent man. Therefore consciousness is not a
production of the combinations of matter. It is the symptom of the living
entity. The consciousness of the living entity, although qualitatively one with
the supreme consciousness, is not supreme because the consciousness of one
particular body does not share that of another body. But the Supersoul, which
is situated in all bodies as the friend of the individual soul, is conscious of all
bodies. That is the difference between supreme consciousness and individual
consciousness.

TEXT 35

&d<$lI

'-Kf Id Hi Sif ^ Id ^ 113* II

ksetra-ksetrajhayor evam
antaram jhana-caksusa
bhuta-prakrti-moksam ca

ye viduryanti te param

ksetra —body; ksetrajnayoh —of the proprietor of the body; evam — that;
antaram —difference; jnana-caksusa —by vision of knowledge; bhuta —living
entity; prakrd —material nature; moksam —liberation; ca —also; ye —one who;
viduh —knows; yanti —approaches; te —they; param —Supreme.

TRANSLATION

One who knowingly sees this difference between the body and the
owner of the body and can understand the process of liberation from this
bondage, also attains to the supreme goal.

PURPORT

The purport of this Thirteenth Chapter is that one should know the
distinction between the body, the owner of the body, and the Supersoul. A
faithful person should at first have some good association to hear of God and
thus gradually become enlightened. If one accepts a spiritual master, he can
learn to distinguish between matter and spirit, and that becomes the
steppingstone for further spiritual realization. A spiritual master teaches his
students to get free from the material concept of life by various instructions.
For instance, in Bhagavad-gTta we find Krsna instructing Arjuna to free him
from materialistic considerations.

One can understand that this body is matter; it can be analyzed with its
twenty-four elements. That is the gross manifestation. And the subtle
manifestation is the mind and psychological effects. And the symptoms of life
are the interaction of these features. But over and above this, there is the soul,
and there is also the Supersoul. The soul and the Supersoul are two. This
material world is working by the conjunction of the soul and the twenty-four
material elements. One who can see the constitution of the whole material
manifestation as this combination of the soul and material elements and also
can see the situation of the Supreme Soul becomes eligible for transfer to the
spiritual world. These things are meant for contemplation and for realization,
and one should have a complete understanding of this chapter with the help of
the spiritual master.

Thus end the Bhaktivedanta Purports to the Thirteenth Chapter of the
Srimad-Bhagavad-glta in the matter of Nature, the Enjoyer, and
Consciousness.

CHAPTER FOURTEEN

The Three Modes of Material Nature

TEXT 1

HUHrMlfa ?IWWi I

M<i farfWRTt Jldl: II? II

srT bhagavan uvaca
param bhuyah pravaksyami
jnananam jnanam uttamam
yaj jnatva munayah sarve

param siddhim ito gatah

srT bhagavan uvaca —the Supreme Personality of Godhead said; param —
transcendental; bhuyah —again; pravaksyami —I shall speak; jnananam —of all
knowledge; jnanam —knowledge; uttamam —the supreme; yat —which; jhatva
—knowing; munayah —the sages; sarve —all; param —transcendental; siddhim
—perfection; itah —from this world; gatah —attain.

TRANSLATION

The Blessed Lord said: Again I shall declare to you this supreme
wisdom, the best of all knowledge, knowing which all the sages have
attained to supreme perfection.

PURPORT

From the Seventh Chapter to the end of the Twelfth Chapter, Sri Krsna in
detail reveals the Absolute Truth, the Supreme Personality of Godhead. Now,
the Lord Himself is further enlightening Arjuna. If one understands this
chapter through the process of philosophical speculation, he will come to an
understanding of devotional service. In the Thirteenth Chapter, it was clearly
explained that by humbly developing knowledge one may possibly be freed
from material entanglement. It has also been explained that it is due to
association with the modes of nature that the living entity is entangled in this
material world. Now, in this chapter, the Supreme Personality explains what
those modes of nature are, how they act, how they bind and how they give
liberation. The knowledge explained in this chapter is proclaimed by the
Supreme Lord to be superior to the knowledge given so far in other chapters.
By understanding this knowledge, various great sages attain perfection and
transfer to the spiritual world. The Lord now explains the same knowledge in
a better way. This knowledge is far, far superior to all other processes of
knowledge thus far explained, and knowing this many attain perfection. Thus
it is expected that one who understands this Fourteenth Chapter will attain
perfection.

TEXT 2

JToq^f^r^- |p ||

idam jhanam upasritya

mama sadharmyam agatah
sarge'pi nopajayante
pralaye na vyathanti ca

idam —this; jhanam —knowledge; upasritya —taking shelter of; mama —
My; sadharmyam —nature; agatah —attain; sarge api —even in the creation;
na — never; upajayante —comes in; pralaye —in the annihilation; na —nor;
vyathanti —disturbed; ca —also.

TRANSLATION

By becoming fixed in this knowledge, one can attain to the
transcendental nature, which is like My own nature. Thus established,
one is not born at the time of creation nor disturbed at the time of
dissolution.

PURPORT

After acquiring perfect transcendental knowledge, one acquires qualitative
equality with the Supreme Personality of Godhead, becoming free from the
repetition of birth and death. One does not, however, lose his identity as an
individual soul. It is understood from Vedic literature that the liberated souls
who have reached the transcendental planets of the spiritual sky always look
to the lotus feet of the Supreme Lord, being engaged in His transcendental
loving service. So, even after liberation, the devotees do not lose their
individual identities.

Generally, in the material world, whatever knowledge we get is
contaminated by the three modes of material nature. But knowledge which is
not contaminated by the three modes of nature is called transcendental
knowledge. As soon as one is situated in that transcendental knowledge, he is
on the same platform as that of the Supreme Person. Those who have no
knowledge of the spiritual sky hold that after being freed from the material
activities of the material form, this spiritual identity becomes formless,

without any variegatedness. However, just as there is material variegatedness
in this world, so, in the spiritual world, there is also variegatedness. Those in
ignorance of this think that spiritual existence is opposed to material variety.
But actually, in the spiritual sky, one attains spiritual form. There are spiritual
activities, and the spiritual situation is called devotional life. That atmosphere
is said to be uncontaminated, and there one is equal in quality with the
Supreme Lord. To obtain such knowledge, one must develop all the spiritual
qualities. One who thus develops the spiritual qualities is not affected either
by the creation or the destruction of the material world.

TEXT 3

ddl 113 II

mama yonir mahad-brahma

tasmin garbham dadhamy aham
sambhavah sarva-bhutanam
tato bhavati bharata

mama —My; yonih —source of birth; mahat —the total material existence;
brahma —supreme; tasmin —in that; garbham —pregnancy; dadhami —create;
aham —I; sambhavah —possibility; sarva-bhutanam —of all living entities;
tatah —thereafter; bhavati —becomes; bharata —O son of Bharata.

TRANSLATION

The total material substance, called Brahman, is the source of birth,
and it is that Brahman that I impregnate, making possible the births of all
living beings, O son of Bharata.

PURPORT

This is an explanation of the world: everything that takes place is due to the
combination of ksetra and ksetrajha, the body and the spirit soul. This
combination of material nature and the living entity is made possible by the

Supreme God Himself. The mahat-tattva is the total cause of the total cosmic
manifestation, and because in the total substance of the material cause there
are three modes of nature, it is sometimes called Brahman. The Supreme
Personality impregnates that total substance, and thus innumerable universes
become possible. This total material substance, the mahat-tattva, is described
as Brahman in the Vedic literature: tasmad etad brahma nama-rupam armarh
ca jayate. Into that Brahman the seeds of the living entities are impregnated
by the Supreme Person. The twenty-four elements, beginning from earth,
water, fire and air, are all material energy, called Maha-brahman, or the great
Brahman, the material nature. As is explained in the Seventh Chapter, beyond
this there is another, superior nature-the living entity. In material nature the
superior nature is mixed by the will of the Supreme Personality of Godhead,
and thereafter all living entities are born of this material nature.

The scorpion lays its eggs in piles of rice, and sometimes it is said that the
scorpion is born out of rice. But the rice is not the cause of the scorpion.
Actually, the eggs were laid by the mother. Similarly, material nature is not the
cause of the birth of the living entities. The seed is given by the Supreme
Personality of Godhead, and they only seem to come out as products of
material nature. Thus every living entity, according to his past activities, has a
different body, created by this material nature, and the entity can enjoy or
suffer according to his past deeds. The Lord is the cause of all the
manifestations of living entities in this material world.

TEXT 4

dldi II* II

sarva-yonisu kaunteya

murtayah sambhavanti yah
tasarh brahma mahadyonir
aham bija-pradah pita

sarva-yonisu —in all species of life; kaunteya —O son of KuntI; murtayah —
forms; sambhavanti —as they appear; yah —which; tasam —all of them;
brahma —supreme; mahatyonih —the source of birth in the material substance;
aham —Myself; bija-pradah —seed-giving; pita —father.

TRANSLATION

It should be understood that all species of life, O son of KuntI, are made
possible by birth in this material nature, and that I am the seed-giving
father.

PURPORT

In this verse it is clearly explained that the Supreme Personality of
Godhead, Krsna, is the original father of all living entities. The living entities
are combinations of the material nature and the spiritual nature. Such living
entities are seen not only on this planet, but in every planet, even in the
highest where Brahma is situated. Everywhere there are living entities; within
the earth there are living entities, even within water and within fire. All these
appearances are due to the mother, material nature, and Krsna's seed-giving
process. The purport is that the living entities, being impregnated in the
material world, come out and form at the time of creation according to their
past deeds.

TEXT 5

pMHRd II* II

sattvam rajas tama iti

gunah prakrti-sambhavah
nibadhnanti maha-baho
dehe dehinam avyayam

sattvam —mode of goodness; rajah —mode of passion; tamah —mode of
ignorance; iti —thus; gunah —qualities; prakrti —material nature; sambhavah
—produced of; nibadhnanti —does condition; maha-baho —O mighty-armed
one; dehe —in this body; dehinam —the living entity; avyayam —eternal.

TRANSLATION

Material nature consists of the three modes-goodness, passion and
ignorance. When the living entity comes in contact with nature, he
becomes conditioned by these modes.

PURPORT

The living entity, because he is transcendental, has nothing to do with this
material nature. Still, because he has become conditioned by the material
world, he is acting under the spell of the three modes of material nature.
Because living entities have different kinds of bodies, in terms of the different
aspects of nature, they are induced to act according to that nature. This is the
cause of the varieties of happiness and distress.

TEXT 6

cRTC Hcrt fd 4vl cd I cH<+ *1H I

\\% II

tatra sattvam nirmalatvat
prakasakam anamayam
sukha-sahgena badhnati
jhana-sahgena canagha

tatra —thereafter; sattvam —mode of goodness; nirmalatvat —being purest in
the material world; prakasakam —illuminating; anamayam —without any
sinful reaction; sukha —happiness; sahgena —association; badhnati
—conditions; jhana —knowledge; sahgena —association; ca —also; anagha —
O sinless one.

TRANSLATION

O sinless one, the mode of goodness, being purer than the others, is
illuminating, and it frees one from all sinful reactions. Those situated in
that mode develop knowledge, but they become conditioned by the
concept of happiness.

PURPORT

The living entities conditioned by material nature are of various types. One
is happy, another is very active, and another is helpless. All these types of
psychological manifestations are causes of the entities' conditioned status in
nature. How they are differently conditioned is explained in this section of
Bhagavad-gTta. The mode of goodness is first considered. The effect of
developing the mode of goodness in the material world is that one becomes
wiser than those otherwise conditioned. A man in the mode of goodness is not
so much affected by material miseries, and he has a sense of advancement in
material knowledge. The representative type is the brahmana, who is
supposed to be situated in the mode of goodness. This sense of happiness is
due to understanding that, in the mode of goodness, one is more or less free
from sinful reactions. Actually, in the Vedic literature it is said that the mode
of goodness means greater knowledge and a greater sense of happiness.

The difficulty here is that when a living entity is situated in the mode of
goodness, he becomes conditioned to feel that he is advanced in knowledge
and is better than others. In this way he becomes conditioned. The best
examples are the scientist and philosopher: each is very proud of his
knowledge, and because they generally improve their living conditions, they
feel a sort of material happiness. This sense of advanced happiness in
conditioned life makes them bound by the mode of goodness of material
nature. As such, they are attracted toward working in the mode of goodness,
and, as long as they have an attraction for working in that way, they have to
take some type of body in the modes of nature. Thus there is no likelihood of
liberation, or of being transferred to the spiritual world. Repeatedly, one may
become a philosopher, a scientist, or a poet, and, repeatedly, become entangled
in the same disadvantages of birth and death. But, due to the illusion of the
material energy, one thinks that that sort of life is pleasant.

TEXT 7

dlHdHlRl IIV9 II

rajo ragatmakarh viddhi

trsna-sahga-samudbhavam
tan nibadhnati kaunteya
karma-sahgena dehinam

rajah —mode of passion; raga-atmakam —born of desire or lust; viddhi —
know; trsna —hankering; saiiga —association; samudbhavam —produced of; tat
—that; nibadhnati —is bound; kaunteya —O son of KuntI; karma-satigena
—association with fruitive activity; dehinam —of the embodied.

TRANSLATION

The mode of passion is born of unlimited desires and longings, O son of
KuntI, and because of this one is bound to material fruitive activities.

PURPORT

The mode of passion is characterized by the attraction between man and
woman. Woman has attraction for man, and man has attraction for woman.
This is called the mode of passion. And, when the mode of passion is
increased, one develops the hankering for material enjoyment. He wants to
enjoy sense gratification. For sense gratification, a man in the mode of passion
wants some honor in society, or in the nation, and he wants to have a happy
family, with nice children, wife, and house. These are the products of the
mode of passion. As long as one is hankering after these things, he has to
work very hard. Therefore it is clearly stated here that he becomes associated
with the fruits of his activities and thus becomes bound by such activities. In
order to please his wife, children and society and to keep up his prestige, one
has to work. Therefore, the whole material world is more or less in the mode
of passion. Modern civilization is considered to be advanced in the standards
of the mode of passion. Formerly, the advanced condition was considered to
be in the mode of goodness. If there is no liberation for those in the mode of
goodness, what of those who are entangled in the mode of passion?

TEXT 8

HiH KM W fH U fa Fd I fd HTTcT \te II

tamas tv ajnana-jam viddhi
mohanam sarva-dehinam
pramadalasya-nidrabhis
tan nibadhnati bharata

tamah —mode of ignorance; tu —but; ajnana-jam —products of ignorance;
viddhi —knowing; mohanam —delusion; sarva-dehinam —of all embodied
beings; pramada —madness; alasya —indolence; nidrabhih —sleep; tat —that;
nibadhnati —binds; bharata —O son of Bharata.

TRANSLATION

O son of Bharata, the mode of ignorance causes the delusion of all
living entities. The result of this mode is madness, indolence and sleep,
which bind the conditioned soul.

PURPORT

In this verse the specific application of the word tu is very significant. This
means that the mode of ignorance is a very peculiar qualification of the
embodied soul. This mode of ignorance is just the opposite of the mode of
goodness. In the mode of goodness, by development of knowledge, one can
understand what is what, but the mode of ignorance is just the opposite.
Everyone under the spell of the mode of ignorance becomes mad, and a
madman cannot understand what is what. Instead of making advancement, one
becomes degraded. The definition of the mode of ignorance is stated in the
Vedic literature: under the spell of ignorance, one cannot understand the thing
as it is. For example, everyone can see that his grandfather has died, and
therefore he will also die; man is mortal. The children that he conceives will
also die. So death is sure. Still, people are madly accumulating money and
working very hard all day and night, not caring for the eternal spirit. This is
madness. In their madness, they are very reluctant to make advancement in
spiritual understanding. Such people are very lazy. When they are invited to
associate for spiritual understanding, they are not much interested. They are
not even active like the man who is controlled by the mode of passion. Thus
another symptom of one embedded in the mode of ignorance is that he sleeps
more than is required. Six hours of sleep is sufficient, but a man in the mode

of ignorance sleeps at least ten or twelve hours a day. Such a man appears to
be always dejected, and is addicted to intoxicants and sleeping. These are the
symptoms of a person conditioned by the mode of ignorance.

TEXT 9

\\\ II

sattvam sukhe sanjayati
rajah karmani bharata
jhanam avrtya tu tamah
pramade sahjayaty uta

sattvam —mode of goodness; sukhe —in happiness; sanjayati —develops;
rajah —mode of passion; karmani —fruits of activities; bharata —O son of
Bharata; jhanam —knowledge; avrtya —covering; tu —but; tamah —the mode
of ignorance; pramade —in madness; sanjayati —develops; uta —it is said.

TRANSLATION

The mode of goodness conditions one to happiness, passion conditions
him to the fruits of action, and ignorance to madness.

PURPORT

A person in the mode of goodness is satisfied by his work or intellectual
pursuit, just as a philosopher, scientist, or educator may be engaged in a
particular field of knowledge and may be satisfied in that way. A man in the
modes of passion and goodness may be engaged in fruitive activity; he owns
as much as he can and spends for good causes. Sometimes he tries to open
hospitals, give to charity institutions, etc. These are the signs of one in the
mode of passion. And the mode of ignorance covers knowledge. In the mode
of ignorance, whatever one does is neither good for him nor for anyone.

TEXT 10

W: cFT: dcd ^TRPTT ||$o ||

rajas tamas cabhibhuya
sattvarh bhavati bharata
rajah sattvarh tamas caiva
tamah sattvarh rajas tatha

rajah —mode of passion; tamah —mode of ignorance; ca —also; abhibhuya
—also surpassing; sattvam —mode of goodness; bhavati —becomes
prominent; bharata —O son of Bharata; rajah —mode of passion; sattvam —
mode of goodness; tamah —mode of ignorance; ca —also; eva —like that;
tamah —mode of ignorance; sattvam —mode of goodness; rajah —mode of
passion; tatha —as in this.

TRANSLATION

Sometimes the mode of passion becomes prominent, defeating the mode
of goodness, O son of Bharata. And sometimes the mode of goodness
defeats passion, and at other times the mode of ignorance defeats
goodness and passion. In this way there is always competition for
supremacy.

PURPORT

When the mode of passion is prominent, the modes of goodness and
ignorance are defeated. When the mode of goodness is prominent, passion and
ignorance are defeated. And, when the mode of ignorance is prominent,
passion and goodness are defeated. This competition is always going on.
Therefore, one who is actually intent on advancing in Krsna consciousness has
to transcend these three modes. The prominence of some certain mode of
nature is manifested in one's dealings, in his activities, in eating, etc. All this
will be explained in later chapters. But if one wants, he can develop, by
practice, the mode of goodness and thus defeat the modes of ignorance and
passion. One can similarly develop the mode of passion and defeat goodness
and ignorance. Or, one can develop the mode of ignorance and defeat
goodness and passion. Although there are these three modes of material

nature, if one is determined, he can be blessed by the mode of goodness, and,
by transcending the mode of goodness, he can be situated in pure goodness,
which is called the vasudeva state, a state in which one can understand the
science of God. By the manifestation of particular activities, it can be
understood in what mode of nature one is situated.

TEXT 11

$IH d«l \\W II

sarva-dvaresu dehe'smin
prakasa upajayate
jnanam yada tada vidyad
vivrddham sattvam ity uta

sarva-dvaresu —all the gates; dehe asmin —in this body; prakasah —quality
of illumination; upajayate —develops; jnanam —knowledge; yada —when; tada
—at that time; vidyat —must know; vivrddham —increased; sattvam —mode of
goodness; id —thus; uta —said.

TRANSLATION

The manifestations of the mode of goodness can be experienced when
all the gates of the body are illuminated by knowledge.

PURPORT

There are nine gates in the body: two eyes, two ears, two nostrils, the
mouth, the genital and the anus. In every gate, when the symptom of goodness
is illuminated, it should be understood that one has developed the mode of
goodness. In the mode of goodness, one can see things in the right position,
one can hear things in the right position, and one can taste things in the right
position. One becomes cleansed inside and outside. In every gate there is
development of the symptoms of happiness, and that is the position of
goodness.

TEXT 12

^fr*T: ^fuTFTW: PJfT I

Td^dlfa 'dN-rl 11^ II

lobhah pravrttir arambhah
karmanam asamah sprha
rajasy etani jayante

vivrddhe bharatarsabha

lobhah —greed; pravrttih —hankering; arambhah —endeavor; karmanam —
of activities; asamah —uncontrollable; sprha —desire; rajasi —in the mode of
passion; etani —all this; jayante —develop; vivrddhe —when there is excess;
bharatarsabha —O chief of the descendants of Bharata.

TRANSLATION

O chief of the Bharatas, when there is an increase in the mode of
passion, the symptoms of great attachment, uncontrollable desire,
hankering, and intense endeavor develop.

PURPORT

One in the mode of passion is never satisfied with the position he has
already acquired; he hankers to increase his position. If he wants to construct a
residential house, he tries his best to have a palatial house, as if he would be
able to reside in that house eternally. And he develops a great hankering for
sense gratification. There is no end to sense gratification. He always wants to
remain with his family and in his house and to continue the process of sense
gratification. There is no cessation of this. All these symptoms should be
understood as characteristic of the mode of passion.

TEXT 13

31't'bbl^l MbHK'l rftf TTq-T I

dH^dlfd 11^ II

aprakaso 'pravrttis ca
pramado moha eva ca
tamasy etani jayante
vivrddhe kuru-nandana

aprakasah —darkness; apravrttih —inactivity; ca —and; pramadah
—madness; mohah —illusion; eva —certainly; ca —also; tamasi —of the mode
of ignorance; etani —these; jayante —are manifested; vivrddhe —is developed;
kuru-nandana —O son of Kuru.

TRANSLATION

O son of Kuru, when there is an increase in the mode of ignorance,
madness, illusion, inertia and darkness are manifested.

PURPORT

When there is no illumination, knowledge is absent. One in the mode of
ignorance does not work by a regulative principle; he wants to act whimsically
for no purpose. Even though he has the capacity to work, he makes no
endeavor. This is called illusion. Although consciousness is going on, life is
inactive. These are the symptoms of one in the mode of ignorance.

TEXT 14

yada sattve pravrddhe tu
pralayarh yati deha-bhrt
tadottama-vidarh lokan
amalan pratipadyate

yada —when; sattve —mode of goodness; pravrddhe —in development; tu
—but; pralayam —dissolution; yati —goes; deha-bhrt —embodied; tada —at that
time; uttama-vidam —of the great sages; lokan —the planets; amalan —pure;

pratipadyate —attains.

TRANSLATION

When one dies in the mode of goodness, he attains to the pure higher
planets.

PURPORT

One in goodness attains higher planetary systems, like Brahmaloka or
Janaloka, and there enjoys godly happiness. The word amalan is significant; it
means free from the modes of passion and ignorance. There are impurities in
the material world, but the mode of goodness is the purest form of existence in
the material world. There are different kinds of planets for different kinds of
living entities. Those who die in the mode of goodness are elevated to the
planets where great sages and great devotees live.

TEXT 15

<vr|Rl JMI I

rPTT 'tiHld Rl fd^ WRcT IIII

rajasi pralayam gatva
karma-saiigisu jayate
tatha pralmas tamasi
mudha-yonisu jayate

rajasi —in passion; pralayam —dissolution; gatva —attaining; karma-saiigisu
—in the association of fruitive activities; jayate —takes birth; tatha
—thereafter; pralTnah —being dissolved; tamasi —in ignorance; mudha
—animal; yonisu —species; jayate —take birth.

TRANSLATION

When one dies in the mode of passion, he takes birth among those
engaged in fruitive activities; and when he dies in the mode of ignorance.

he takes birth in the animal kingdom.

PURPORT

Some people have the impression that when the soul reaches the platform of
human life, it never goes down again. This is incorrect. According to this
verse, if one develops the mode of ignorance, after his death he is degraded to
the animal form of life. From there one has to again elevate himself, by
evolutionary process, to come again to the human form of life. Therefore,
those who are actually serious about human life should take to the mode of
goodness and in good association transcend the modes and become situated in
Krsna consciousness. This is the aim of human life. Otherwise, there is no
guarantee that the human being will again attain to the human status.

TEXT 16

*11 Iced4. I

cTW: 11^ II

karmanah sukrtasyahuh

sattvikarh nirmalarh phalam
rajasas tu phalam duhkham
ajhanam tamasah phalam

karmanah —of work; sukrtasya —in the mode of goodness; dhuh —said;
sattvikam —mode of goodness; nirmalam —purified; phalam —result; rajasah
—of the mode of passion; tu —but; phalam —result; duhkham —misery;
ajhanam —nonsense; tamasah —of the mode of ignorance; phalam —result.

TRANSLATION

By acting in the mode of goodness, one becomes purified. Works done
in the mode of passion result in distress, and actions performed in the
mode of ignorance result in foolishness.

PURPORT

By pious activities in the mode of goodness one is purified; therefore the
sages, who are free from all illusion, are situated in happiness. Similarly,
activities in the mode of passion are simply miserable. Any activity for
material happiness is bound to be defeated. If, for example, one wants to have
a skyscraper, so much human misery has to be undergone before a big
skyscraper can be built. The financier has to take much trouble to earn a mass
of wealth, and those who are slaving to construct the building have to render
physical toil. The miseries are there. Thus Bhagavad-gTta says that in any
activity performed under the spell of the mode of passion, there is definitely
great misery. There may be a little so-called mental happiness-"I have this
house or this money"-but this is not actual happiness. As far as the mode of
ignorance is concerned, the performer is without knowledge, and therefore all
his activities result in present misery, and afterwards he will go on toward
animal life. Animal life is always miserable, although, under the spell of the
illusory energy, maya, the animals do not understand this. Slaughtering poor
animals is also due to the mode of ignorance. The animal killers do not know
that in the future the animal will have a body suitable to kill them. That is the
law of nature. In human society, if one kills a man he has to be hanged. That is
the law of the state. Because of ignorance, people do not perceive that there is
a complete state controlled by the Supreme Lord. Every living creature is the
son of the Supreme Lord, and He does not tolerate even an ant's being killed.
One has to pay for it. So, indulgence in animal killing for the taste of the
tongue is the grossest kind of ignorance. A human being has no need to kill
animals because God has supplied so many nice things. If one indulges in
meat-eating anyway, it is to be understood that he is acting in ignorance and is
making his future very dark. Of all kinds of animal killing, the killing of cows
is most vicious because the cow gives us all kinds of pleasure by supplying
milk. Cow slaughter is an act of the grossest type of ignorance. In the Vedic
literature the words gobhih prmita-matsaram indicate that one who, being
fully satisfied by milk, is desirous of killing the cow, is in the grossest
ignorance. There is also a prayer in the Vedic literature that states:

namo brahmanya-devaya go-brahmana-hitaya ca

jagaddhitaya krsnaya govindaya namo namah.

"My Lord, You are the well-wisher of the cows and the brahmanas, and You
are the well-wisher of the entire human society and world." The purport is that
special mention is given in that prayer for the protection of the cows and the

brahmanas. Brahmanas are the symbol of spiritual education, and cows are
the symbol of the most valuable food; these two living creatures, the
brahmanas and the cows, must be given all protection—that is real
advancement of civilization. In modern human society, spiritual knowledge is
neglected, and cow killing is encouraged. It is to be understood, then, that
human society is advancing in the wrong direction and is clearing the path to
its own condemnation. A civilization which guides the citizens to become
animals in their next lives is certainly not a human civilization. The present
human civilization is, of course, grossly misled by the modes of passion and
ignorance. It is a very dangerous age, and all nations should take care to
provide the easiest process, Krsna consciousness, to save humanity from the
greatest danger.

TEXT 17

$IW T^RTf vfM'TTTT I
WTT^Ttft T ll$V9 ||

sattvat sahjayate jhanam
rajaso lobha eva ca
pramada-mohau tamaso
bhavato 'jhanam eva ca

sattvat —from the mode of goodness; sahjayate —develops; jhanam —
knowledge; rajasah —from the mode of passion; lobhah —greed; eva —
certainly; ca —also; pramada —madness; mohau —illusion; tamasah —from the
mode of ignorance; bhavatah —develops; ajhanam —nonsense; eva —certainly;
ca —also.

TRANSLATION

From the mode of goodness, real knowledge develops; from the mode of
passion, grief develops; and from the mode of ignorance, foolishness,
madness and illusion develop.

PURPORT

Since the present civilization is not very congenial to the living entities,
Krsna consciousness is recommended. Through Krsna consciousness, society
will develop the mode of goodness. When the mode of goodness is developed,
people will see things as they are. In the mode of ignorance, people are just
like animals and cannot see things clearly. In the mode of ignorance, for
example, they do not see that by killing one animal they are taking a chance of
being killed by the same animal in the next life. Because people have no
education in actual knowledge, they become irresponsible. To stop this
irresponsibility, education for developing the mode of goodness of the people
in general must be there. When they are actually educated in the mode of
goodness, they will become sober, in full knowledge of things as they are.
Then people will be happy and prosperous. Even if the majority of the people
aren't happy and prosperous, if a certain percentage of the population develops
Krsna consciousness and becomes situated in the mode of goodness, then
there is the possibility for peace and prosperity all over the world. Otherwise,
if the world is devoted to the modes of passion and ignorance, there can be no
peace or prosperity. In the mode of passion, people become greedy, and their
hankering for sense enjoyment has no limit. One can see that even if one has
enough money and adequate arrangement for sense gratification, there is
neither happiness nor peace of mind. That is not possible because one is
situated in the mode of passion. If one wants happiness at all, his money will
not help him; he has to elevate himself to the mode of goodness by practicing
Krsna consciousness. One engaged in the mode of passion is not only
mentally unhappy, but his profession and occupation are also very
troublesome. He has to devise so many plans and schemes to acquire enough
money to maintain his status quo. This is all miserable. In the mode of
ignorance, people become mad. Being distressed by their circumstances, they
take shelter of intoxication, and thus they sink further into ignorance. Their
future in life is very dark.

TEXT 18

tN'HI: I
rTFTCTT: ll$q II

urdhvarh gacchanti sattva-stha
madhye tisthanti rajasah

jaghanya-guna-vrtd-stha
adho gacchand tamasah

urdhvam —upwards; gacchand —goes; sattva-sthah —one who is situated in
the mode of goodness; madhye —in the middle; tisthanti —dwell; rajasah —
those who are situated in the mode of passion; jaghanya —abominable; guna
—quality; vrtd-sthah —occupation; adhah —down; gacchand —go; tamasah
—persons in the mode of ignorance.

TRANSLATION

Those situated in the mode of goodness gradually go upward to the
higher planets; those in the mode of passion live on the earthly planets;
and those in the mode of ignorance go down to the hellish worlds.

PURPORT

In this verse the results of actions in the three modes of nature are more
explicitly set forth. There is an upper planetary system, consisting of the
heavenly planets, where everyone is highly elevated. According to the degree
of development of the mode of goodness, the living entity can be transferred
to various planets in this system. The highest planet is Satyaloka, or
Brahmaloka, where the prime person of this universe, Lord Brahma, resides.
We have seen already that we can hardly calculate the wondrous condition of
life in Brahmaloka, but the highest condition of life, the mode of goodness,
can bring us to this.

The mode of passion is mixed. It is in the middle, between the modes of
goodness and ignorance. A person is not always pure, but even if he should be
purely in the mode of passion, he will simply remain on this earth as a king or
a rich man. But because there are mixtures, one can also go down. People on
this earth, in the modes of passion or ignorance, cannot forcibly approach the
higher planets by machine. In the mode of passion, there is also the chance of
becoming mad in the next life.

The lowest quality, the mode of ignorance, is described here as abominable.
The result of developing ignorance is very, very risky. It is the lowest quality
in material nature. Beneath the human level there are eight million species of
life: birds, beasts, reptiles, trees, etc., and, according to the development of the

mode of ignorance, people are brought down to these abominable conditions.
The word tamasah is very significant here. Tamasah indicates those who stay
continually in the mode of ignorance without rising to a higher mode. Their
future is very dark.

There is opportunity for men in the modes of ignorance and passion to be
elevated to the mode of goodness, and that system is called Krsna
consciousness. But one who does not take advantage of this opportunity
certainly will continue in the lower modes.

TEXT 19

*lM ^u|*r: «hdR M<\ I

TC%1% \\\\ II

nanyarh gunebhyah kartaram
yada drastanupasyati
gunebhyas ca param vetti

mad-bhavam so 'dhigacchad

na —never; anyam —other than; gunebhyah —from the qualities; kartaram
—the performer; yada —when; drasta anupasyati —he who sees properly;
gunebhyah ca —from the modes of nature; param —transcendental; vetti —
know; mat-bhavam —My spiritual nature; sah —he; adhigacchati —is
promoted.

TRANSLATION

When you see that there is nothing beyond these modes of nature in all
activities and that the Supreme Lord is transcendental to all these modes,
then you can know My spiritual nature.

PURPORT

One can transcend all the activities of the modes of material nature simply
by understanding them properly by learning from the proper souls. The real
spiritual master is Krsna, and He is imparting this spiritual knowledge to

Arjuna. Similarly, it is from those who are fully in Krsna consciousness that
one has to learn this science of activities in terms of the modes of nature.
Otherwise, one's life will be misdirected. By the instruction of a bona fide
spiritual master, a living entity can know of his spiritual position, his material
body, his senses, how he is entrapped, and how he is under the spell of the
material modes of nature. He is helpless, being in the grip of these modes, but
when he can see his real position, then he can attain to the transcendental
platform, having the scope for spiritual life. Actually, the living entity is not
the performer of different activities. He is forced to act because he is situated
in a particular type of body, conducted by some particular mode of material
nature. Unless one has the help of spiritual authority, he cannot understand in
what position he is actually situated. With the association of a bona fide
spiritual master, he can see his real position, and, by such an understanding, he
can become fixed in full Krsna consciousness. A man in Krsna consciousness
is not controlled by the spell of the material modes of nature. It has already
been stated in the Seventh Chapter that one who has surrendered to Krsna is
relieved from the activities of material nature. Therefore for one who is able to
see things as they are, the influence of material nature gradually ceases.

TEXT 20

IRo ||

gunan etan atitya trm

dehT deha-samudbhavan
janma-mrtyu-jara-duhkhair
vimukto 'mrtam asnute

gunan —qualities; etan —all these; atitya —transcending; trm —three; dehT —
body; deha —body; samudbhavan —produced of; janma —birth; mrtyu — death;
jara —old age; duhkhaih —distresses; vimuktah —being freed from; amrtam
—nectar; asnute —enjoys.

TRANSLATION

When the embodied being is able to transcend these three modes, he

can become free from birth, death, old age and their distresses and can
enjoy nectar even in this life.

PURPORT

How one can stay in the transcendental position, even in this body, in full
Krsna consciousness, is explained in this verse. The Sanskrit word dehf means
embodied. Although one is within this material body, by his advancement in
spiritual knowledge he can be free from the influence of the modes of nature.
He can enjoy the happiness of spiritual life even in this body because, after
leaving this body, he is certainly going to the spiritual sky. But even in this
body he can enjoy spiritual happiness. In other words, devotional service in
Krsna consciousness is the sign of liberation from this material entanglement,
and this will be explained in the Eighteenth Chapter. When one is freed from
the influence of the modes of material nature, he enters into devotional
service.

TEXT 21

vWM I

^ hi dHdldl I

f+HMK: IR$ II

arjuna uvaca

kair lihgais trin gunan etan
atito bhavati prabho
kim acarah katharh caitarhs
trin gunan ativartate

arjunah uvaca —Arjuna said; kaih —by which; lihgaih —symptoms; trin —
three; gunan —qualities; etan —all this; atitah —transcend; bhavati —become;
prabho —my Lord; kim —what; acarah —behavior; katham —what; ca —also;
etan —these; trin —three; gunan —qualities; ativartate —transcend.

TRANSLATION

Arjuna inquired: O my dear Lord, by what symptoms is one known
who is transcendental to those modes? What is his behavior? And how
does he transcend the modes of nature?

PURPORT

In this verse, Arjuna's questions are very appropriate. He wants to know the
symptoms of a person who has already transcended the material modes. He
first inquires of the symptoms of such a transcendental person. How can one
understand that he has already transcended the influence of the modes of
material nature? The second question asks how he lives and what his activities
are. Are they regulated or nonregulated? Then Arjuna inquires of the means
by which he can attain the transcendental nature. That is very important.
Unless one knows the direct means by which one can be situated always
transcendentally, there is no possibility of showing the symptoms. So all these
questions put by Arjuna are very important, and the Lord answers them.

TEXTS 22-25

^TM^Pd |

«bl^^ Id IFR II

ddl^HcKluW) I

jpn ii

1Pfufi Nk^r^lfd^lc^fj^dRl: IR* II
^dkJ-dHRc^Hll IRK II

srT-bhagavan uvaca
prakasam ca pravrttim ca
moham eva ca pandava
na dvesti sampravrttani
na nivrttani kanksati
udasmavad asino

gunairyo na vicalyate
guna vartanta ity evam

yo 'vadsthad nehgate
sama-duhkha-sukhah svasthah
sama-lostasma-kahcanah
tulya-priyapriyo dhfras
tulya-nindatma-samstudh
manapamanayos tulyas
tulyo mitrari-paksayoh
sarvarambha-parityagi
gunatitah sa ucyate

srT bhagavan uvaca —the Supreme Personality of Godhead said; prakasam
ca —and illumination; pravrtdm ca —and attachment; moham —illusion; eva ca
—also; pandava —O son of Pandu; na dvesti —does not hate; sampravrttani —
although developed; na nivrttani —nor stop development; kahksati —desires;
udasmavat —as if neutral; asmah —situated; gunaih —by the qualities; yah —
one who; na —never; vicalyate —is agitated; gunah —the qualities; vartante —
is situated; id evam —knowing thus; yah —one who; avadsthad —remains; na
—never; ihgate —flickering; sama —equally; duhkha —in distress; sukhah —in
happiness; svasthah —being situated himself; sama —equally; losta —a lump
of earth; asma —stone; kahcanah —gold; tulya —equally disposed; priya
—dear; apriyah —undesirable; dhirah —steadily; tulya —equally; ninda —in
defamation; atma-samstudh —in praise of himself; mana —honor; apamanayoh
— dishonor; tulyah —equally; tulyah —equally; mitra —friend; ari —enemy;
paksayoh —in party; sarva —all; arambhah —endeavor; parityagT —renouncer;
guna-atitah —transcendental to the material modes of nature; sah —he; ucyate
—is said to be.

TRANSLATION

The Blessed Lord said: He who does not hate illumination, attachment
and delusion when they are present, nor longs for them when they
disappear; who is seated like one unconcerned, being situated beyond
these material reactions of the modes of nature, who remains firm,
knowing that the modes alone are active; who regards alike pleasure and
pain, and looks on a clod, a stone and a piece of gold with an equal eye;
who is wise and holds praise and blame to be the same; who is unchanged
in honor and dishonor, who treats friend and foe alike, who has

abandoned all fruitive undertakings-such a man is said to have
transcended the modes of nature.

PURPORT

Arjuna submitted the three different questions, and the Lord answers them
one after another. In these verses, Krsna first indicates that a person
transcendentally situated neither envies anyone nor hankers for anything.
When a living entity stays in this material world embodied by the material
body, it is to be understood that he is under the control of one of the three
modes of material nature. When he is actually out of the body, then he is out
of the clutches of the material modes of nature. But as long as he is not out of
the material body, he should be neutral. He should engage himself in the
devotional service of the Lord so that his identity with the material body will
automatically be forgotten. When one is conscious of the material body, he
acts only for sense gratification, but when one transfers the consciousness to
Krsna, sense gratification automatically stops. One does not need this material
body, and he does not need to accept the dictations of the material body. The
qualities of the material modes in the body will act, but as spirit soul the self is
aloof from such activities. How does he become aloof? He does not desire to
enjoy the body, nor does he desire to get out of it. Thus transcendentally
situated, the devotee becomes automatically free. He need not try to become
free from the influence of the modes of material nature.

The next question concerns the dealings of a transcendentally situated
person. The materially situated person is affected by so-called honor and
dishonor offered to the body, but the transcendentally situated person is not
affected by such false honor and dishonor. He performs his duty in Krsna
consciousness and does not mind whether a man honors or dishonors him. He
accepts things that are favorable for his duty in Krsna consciousness,
otherwise he has no necessity of anything material, either a stone or gold. He
takes everyone as his dear friend who helps him in his execution of Krsna
consciousness, and he does not hate his so-called enemy. He is equally
disposed and sees everything on an equal level because he knows perfectly
well that he has nothing to do with material existence. Social and political
issues do not affect him because he knows the situation of temporary
upheavals and disturbances. He does not attempt anything for his own sake.
He can attempt anything for Krsna, but for his personal self he does not attain
anything. By such behavior one becomes actually transcendentally situated.

TEXT 26

<brMcl IR$ II

mam cayo 'vyabhicarena
bhakti-yogena sevate
sa gunan samatftyaitan
brahma-bhiiyaya kalpate

mam —unto Me; ca —also; yah —person; avyabhicarena —without fail;
bhakti-yogena —by devotional service; sevate —renders service; sah —he;
gunan —all the modes of material nature; samatftya —transcending; etan —all
this; brahma-bhuyaya —to be elevated on the Brahman platform; kalpate — is
considered.

TRANSLATION

One who engages in full devotional service, who does not fall down in
any circumstance, at once transcends the modes of material nature and
thus comes to the level of Brahman.

PURPORT

This verse is a reply to Arjuna's third question: What is the means of
attaining to the transcendental position? As explained before, the material
world is acting under the spell of the modes of material nature. One should not
be disturbed by the activities of the modes of nature; instead of putting his
consciousness into such activities, he may transfer his consciousness to Krsna
activities. Krsna activities are known as bhakti- yoga —always acting for
Krsna. This includes not only Krsna, but His different plenary expansions
such as Rama and Narayana. He has innumerable expansions. One who is
engaged in the service of any of the forms of Krsna, or of His plenary
expansions, is considered to be transcendentally situated. One should also note
that all the forms of Krsna are fully transcendental, blissful, full of knowledge
and eternal. Such personalities of Godhead are omnipotent and omniscient,
and they possess all transcendental qualities. So, if one engages himself in the

service of Krsna or His plenary expansions with unfailing determination,
although these modes of material nature are very difficult to overcome, he can
overcome them easily. This is already explained in the Seventh Chapter. One
who surrenders unto Krsna at once surmounts the influence of the modes of
material nature. To be in Krsna consciousness or in devotional service means
to acquire the equality of Krsna. The Lord says that His nature is eternal,
blissful and full of knowledge, and the living entities are part and parcel of the
Supreme, as gold particles are part of a gold mine. Thus the living entity's
spiritual position is as good as gold, as good as Krsna in quality. The
difference of individuality continues, otherwise there is no question of bhakti-
yoga. Bhakti-yoga means that the Lord is there, the devotee is there and the
activity of exchange of love between the Lord and the devotee is there.
Therefore the individuality of two persons is present in the Supreme
Personality of Godhead and the individual person, otherwise there is no
meaning to bhakti-yoga. If one is not situated in the same transcendental
position with the Lord, one cannot serve the Supreme Lord. To be a personal
assistant to a king, one must acquire the qualifications. Thus the qualification
is to become Brahman, or freed from all material contamination. It is said in
the Vedic literature: brahmaiva san brahmapyeti. One can attain the Supreme
Brahman by becoming Brahman. This means that one must qualitatively
become one with Brahman. By attainment of Brahman, one does not lose his
eternal Brahman identity as individual soul.

TEXT 27

AHNHd’Hi i ^ iRvs ii

brahmano hi pratisthaham
amrtasyavyayasya ca
sasvatasya ca dharmasya
sukhasyaikantikasya ca

brahmanah —of the impersonal brahmajyoti; hi —certainly; pratistha —the
rest; aham —I am; amrtasya —of the imperishable; avyayasya —immortal; ca
—also; sasvatasya —of eternal; ca —and; dharmasya —of the constitutional
position; sukhasya —happiness; aikantikasya —ultimate; ca —also.

TRANSLATION

And I am the basis of the impersonal Brahman, which is the
constitutional position of ultimate happiness, and which is immortal,
imperishable and eternal.

PURPORT

The constitution of Brahman is immortality, imperishability, eternity, and
happiness. Brahman is the beginning of transcendental realization.
Paramatma, the Supersoul, is the middle, the second stage in transcendental
realization, and the Supreme Personality of Godhead is the ultimate realization
of the Absolute Truth. Therefore, both Paramatma and the impersonal
Brahman are within the Supreme Person. It is explained in the Seventh
Chapter that material nature is the manifestation of the inferior energy of the
Supreme Lord. The Lord impregnates the inferior material nature with the
fragments of the superior nature, and that is the spiritual touch in the material
nature. When a living entity conditioned by this material nature begins the
cultivation of spiritual knowledge, he elevates himself from the position of
material existence and gradually rises up to the Brahman conception of the
Supreme. This attainment of the Brahman conception of life is the first stage
in self-realization. At this stage the Brahman realized person is transcendental
to the material position, but he is not actually perfect in Brahman realization.
If he wants, he can continue to stay in the Brahman position and then
gradually rise up to Paramatma realization and then to the realization of the
Supreme Personality of Godhead. There are many examples of this in Vedic
literature. The four Kumaras were situated first in the impersonal Brahman
conception of truth, but then they gradually rose to the platform of devotional
service. One who cannot elevate himself beyond the impersonal conception of
Brahman runs the risk of falling down. In SrTmad-Bhagavatam it is stated that
although a person may rise to the stage of impersonal Brahman, without going
farther, with no information of the Supreme Person, his intelligence is not
perfectly clear. Therefore, in spite of being raised to the Brahman platform,
there is the chance of falling down if one is not engaged in the devotional
service of the Lord. In the Vedic language it is also said: raso vai sah; rasam
hy evayam labdhvanandT bhavati. "When one understands the Personality of
God, the reservoir of pleasure, Krsna, he actually becomes transcendentally

blissful." The Supreme Lord is full in six opulences, and when a devotee
approaches Him, there is an exchange of these six opulences. The servant of
the king enjoys on an almost equal level with the king. And so, eternal
happiness, imperishable happiness, eternal life accompany devotional service.
Therefore, realization of Brahman, or eternity, or imperishability is included in
devotional service. This is already possessed by a person who is engaged in
devotional service.

The living entity, although Brahman by nature, has the desire to lord it over
the material world, and due to this he falls down. In his constitutional position,
a living entity is above the three modes of material nature, but association
with material nature entangles him in the different modes of material nature,
goodness, passion and ignorance. Due to the association of these three modes,
his desire to dominate the material world is there. By engagement in
devotional service in full Krsna consciousness, he is immediately situated in
the transcendental position, and his unlawful desire to control material nature
is removed. Therefore the process of devotional service beginning with
hearing, chanting, remembering—the prescribed nine methods for realizing
devotional service—should be practiced in the association of devotees.
Gradually, by such association, by the influence of the spiritual master, one's
material desire to dominate is removed, and one becomes firmly situated in
the Lord's transcendental loving service. This method is prescribed from the
twenty-second to the last verse of this chapter. Devotional service to the Lord
is very simple: one should always engage in the service of the Lord, should eat
the remnants of foodstuffs offered to the Deity, smell the flowers offered to
the lotus feet of the Lord, see the places where the Lord had His
transcendental pastimes, read of the different activities of the Lord, His
reciprocation of love with His devotees, chant always the transcendental
vibration Hare Krsna, Hare Krsna, Krsna Krsna, Hare Hare/ Hare Rama, Hare
Rama, Rama Rama, Hare Hare, and observe the fasting days commemorating
the appearances and disappearances of the Lord and His devotees. By
following such a process one becomes completely detached from all material
activities. One who can thus situate himself in the brahmajyoti is equal to the
Supreme Personality of Godhead in quality.

Thus end the Bhaktivedanta Purports to the Fourteenth Chapter of the
Srlmad-Bhagavad-gita in the matter of the Three Modes of Material Nature.

CHAPTER FIFTEEN

The Yoga of the Supreme Person

TEXT 1
I

^1 JW\W c*TITTI
4|*-4| MU||fn II? II

srT bhagavan uvaca
urdhva-mulam adhah-sakham
asvattham prahur avyayam
chandamsi yasya parnani

yas tam veda sa veda-vit

srT bhagavan uvaca —the Supreme Personality of Godhead said; urdhva-
mulam —with roots above; adhah —downwards; sakham —branches;
asvattham —banyan tree; prahuh —said; avyayam —eternal; chandamsi —
Vedic hymns; yasya —of which; parnani —the leaves; yah —anyone; tam —
that; veda —knows; sah —he; veda-vit —the knower of the Vedas.

TRANSLATION

The Blessed Lord said: There is a banyan tree which has its roots
upward and its branches down and whose leaves are the Vedic hymns.
One who knows this tree is the knower of the Vedas.

PURPORT

After the discussion of the importance of bhakti-yoga, one may question,
"What about the Vedas?" It is explained in this chapter that the purpose of
Vedic study is to understand Krsna. Therefore one who is in Krsna
consciousness, who is engaged in devotional service, already knows the
Vedas.

The entanglement of this material world is compared here to a banyan tree.
For one who is engaged in fruitive activities, there is no end to the banyan
tree. He wanders from one branch to another, to another, to another. The tree
of this material world has no end, and for one who is attached to this tree,
there is no possibility of liberation. The Vedic hymns, meant for elevating
oneself, are called the leaves of this tree. This tree's roots grow upward
because they begin from where Brahma is located, the topmost planet of this
universe. If one can understand this indestructible tree of illusion, then one
can get out of it.

This process of extrication should be understood. In the previous chapters it
has been explained that there are many processes by which to get out of the
material entanglement. And, up to the Thirteenth Chapter, we have seen that
devotional service to the Supreme Lord is the best way. Now, the basic
principle of devotional service is detachment from material activities and
attachment to the transcendental service of the Lord. The process of breaking
attachment to the material world is discussed in the beginning of this chapter.

The root of this material existence grows upward. This means that it begins
from the total material substance, from the topmost planet of the universe.
From there, the whole universe is expanded, with so many branches,
representing the various planetary systems. The fruits represent the results of
the living entities' activities, namely, religion, economic development, sense
gratification and liberation.

Now, there is no ready experience in this world of a tree situated with its
branches down and its roots upward, but there is such a thing. That tree can be
found beside a reservoir of water. We can see that the trees on the bank reflect
upon the water with their branches down and roots up. In other words, the tree
of this material world is only a reflection of the real tree of the spiritual world.
This reflection of the spiritual world is situated on desire, just as the tree's
reflection is situated on water. Desire is the cause of things' being situated in
this reflected material light. One who wants to get out of this material
existence must know this tree thoroughly through analytical study. Then he
can cut off his relationship with it.

This tree, being the reflection of the real tree, is an exact replica. Everything
is there in the spiritual world. The impersonalists take Brahma to be the root
of this material tree, and from the root, according to sankhya philosophy,
come prakrd, purusa, then the three gunas, then the five gross elements
(panca-mahabhuta), then the ten senses (dasendriya), mind, etc. In this way
they divide up the whole material world. If Brahma is the center of all
manifestations, then this material world is a manifestation of the center by 180
degrees, and the other 180 degrees constitute the spiritual world. The material
world is the perverted reflection, so the spiritual world must have the same
variegatedness, but in reality. The prakrd is the external energy of the
Supreme Lord, and the purusa is the Supreme Lord Himself, and that is
explained in Bhagavad-gTta. Since this manifestation is material, it is
temporary. A reflection is temporary, for it is sometimes seen and sometimes
not seen. But the origin from whence the reflection is reflected is eternal. The
material reflection of the real tree has to be cut off. When it is said that a
person knows the Vedas, it is assumed that he knows how to cut off
attachment to this material world. If one knows that process, he actually
knows the Vedas. One who is attracted by the ritualistic formulas of the Vedas
is attracted by the beautiful green leaves of the tree. He does not exactly know
the purpose of the Vedas. The purpose of the Vedas, as disclosed by the
Personality of Godhead Himself, is to cut down this reflected tree and attain
the real tree of the spiritual world.

TEXT 2

U U| HWJ I

^I^-hTh IR

adhas cordhvam prasrtas tasya sakha
guna-pravrddha visaya-pravalah
adhas ca mulany anusantatani
karmanubandhmi manusya-loke

adhah —downward; ca —and; urdhvam —upward; prasrtah —extended;
tasya —its; sakhah —branches; guna —modes of material nature; pravrddhah
—developed; visaya —sense objects; pravalah —twigs; adhah —downward; ca
—and; mulani —roots; anusantatani —extended; karma —according to work;
anubandhmi —bound; manusya-loke —in the world of human society.

TRANSLATION

The branches of this tree extend downward and upward, nourished by
the three modes of material nature. The twigs are the objects of the
senses. This tree also has roots going down, and these are bound to the
fruitive actions of human society.

PURPORT

The description of the banyan tree is further explained here. Its branches are
spread in all directions. In the lower parts, there are variegated manifestations
of living entities, such as human beings, animals, horses, cows, dogs, cats, etc.
These are situated on the lower parts of the branches, whereas on the upper
parts are higher forms of living entities: the demigods, Gandharvas (fairies),
and many other higher species of life. As a tree is nourished by water, so this
tree is nourished by the three modes of material nature. Sometimes we find
that a tract of land is barren for want of sufficient water, and sometimes a tract
is very green; similarly, where the modes of material nature are
proportionately greater in quantity, the different species of life are manifested

in that proportion.

The twigs of the tree are considered to be the sense objects. By
development of the different modes of nature, we develop different senses,
and, by the senses, we enjoy different varieties of sense objects. The source of
the senses—the ears, the nose, eyes, etc.—is considered to be the upper twigs,
tuned to the enjoyment of different sense objects. The leaves are sound, form,
touch-the sense objects. The roots, which are subsidiary, are the by-products
of different varieties of suffering and sense enjoyment. Thus we develop
attachment and aversion. The tendencies toward piety and impiety are
considered to be the secondary roots, spreading in all directions. The real root
is from Brahmaloka, and the other roots are in the human planetary systems.
After one enjoys the results of virtuous activities in the upper planetary
systems, he comes down to this earth and renews his karma or fruitive
activities for promotion. This planet of human beings is considered the field of
activities.

TEXTS 3-4

5 i hR<ji f^ccdi 113 ii

cRT: TTarMR*n nia°M

^#FRfl ^T: I

dl<j

^TTWl 11* II

na rupam asyeha tathopalabhyate
nanto na cadir na ca sampratistha
asvattham enarh suvirudha-mulam
asahga-sastrena drdhena chittva
tatah padam tat parimargitavyam
yasmin gata na nivartanti bhuyah
tam eva cadyam purusam prapadye
yatah pravrttih prasrta puranT

na —not; rupam —form; asya —of this tree; iha —in this; tatha —also;

upalabhyate —can be perceived; na —never; antah —end; na —never; ca —
also; adih —beginning; na —never; ca —also; sampratistha —the foundation;
asvattham —banyan tree; enam —this; suvirudha —strongly; mulam —rooted;
asanga-sastrena —by the weapon of detachment; drdhena —strong; chittva —
by cutting; tatah —thereafter; padam —situation; tat —that; parimargitavyam
—has to be searched out; yasmin —where; gatah —going; na —never;
nivartanti —comes back; bhuyah —again; tam —to him; eva —certainly; ca —
also; adyam — original; purusam —the Personality of Godhead; prapadye —
surrender; yatah —from whom; pravrttih —beginning; prasrta —extension;
purani —very old.

TRANSLATION

The real form of this tree cannot be perceived in this world. No one can
understand where it ends, where it begins, or where its foundation is. But
with determination one must cut down this tree with the weapon of
detachment. So doing, one must seek that place from which, having once
gone, one never returns, and there surrender to that Supreme Personality
of Godhead from whom everything has begun and in whom everything is
abiding since time immemorial.

PURPORT

It is now clearly stated that the real form of this banyan tree cannot be
understood in this material world. Since the root is upwards, the extension of
the real tree is at the other end. No one can see how far the tree extends, nor
can one see the beginning of this tree. Yet one has to find out the cause. "I am
the son of my father, my father is the son of such and such a person, etc." By
searching in this way, one comes to Brahma, who is generated by the
Garbhodakasayl Visnu. Finally, in this way, when one reaches to the Supreme
Personality of Godhead, that is the end of research work. One has to search
out that origin of this tree, the Supreme Personality of Godhead, through the
association of persons who are in the knowledge of that Supreme Personality
of Godhead. Then by understanding one becomes gradually detached from
this false reflection of reality, and by knowledge one can cut off the
connection and actually become situated in the real tree.

The word asanga is very important in this connection because the

attachment for sense enjoyment and lording it over the material nature is very
strong. Therefore one must learn detachment by discussion of spiritual science
based on authoritative scriptures, and one must hear from persons who are
actually in knowledge. As a result of such discussion in the association of
devotees, one comes to the Supreme Personality of Godhead. Then the first
thing one must do is surrender to Him. The description of that place whence
going no one returns to this false reflected tree is given here. The Supreme
Personality of Godhead, Krsna, is the original root from whom everything has
emanated. To gain favor of that Personality of Godhead, one has only to
surrender, and this is a result of performing devotional service by hearing,
chanting, etc. He is the cause of this extension of this material world. This is
already explained by the Lord Himself: aham sarvasya prabhavah. "I am the
origin of everything."

Therefore to get out of the entanglement of this strong banyan tree of
material life, one must surrender to Krsna. As soon as one surrenders unto
Krsna, he becomes detached automatically from this material extension.

TEXT 5

3P^HcHfd<AII I

: WTSWcRT II* II

nirmana-moha jita-sahga-dosa
adhyatma-n i tyavin ivrtta-kamah
dvandvair vimuktah sukha-duhkha-samjhair
gacchanty amudhah padam avyayam tat

nir —without; maria —respect; mohah —illusion; jita —having conquered;
saiiga —association; dosah —faulty; adhyatma —spiritual; nityah —eternity;
vinivrtta —associated; kamah —lusts; dvandvaih —with duality; vimuktah —
liberated; sukha-duhkha —happiness and distress; samjhaih —named;
gacchanti —attains; amudhah —unbewildered; padam —situation; avyayam —
eternal; tat —that.

TRANSLATION

One who is free from illusion, false prestige, and false association, who
understands the eternal, who is done with material lust and is freed from
the duality of happiness and distress, and who knows how to surrender
unto the Supreme Person, attains to that eternal kingdom.

PURPORT

The surrendering process is described here very nicely. The first
qualification is that one should not be deluded by pride. Because the
conditioned soul is puffed up, thinking himself the lord of material nature, it is
very difficult for him to surrender unto the Supreme Personality of Godhead.
One should know by the cultivation of real knowledge that he is not lord of
material nature; the Supreme Personality of Godhead is the Lord. When one is
free from delusion caused by pride, he can begin the process of surrender. For
one who is always expecting some honor in this material world, it is not
possible to surrender to the Supreme Person. Pride is due to illusion, for
although one comes here, stays for a brief time and then goes away, he has the
foolish notion that he is the lord of the world. He thus makes all things
complicated, and he is always in trouble. The whole world moves under this
impression. People are considering that the land, this earth, belongs to human
society, and they have divided the land under the false impression that they are
the proprietors. One has to get out of this false notion that human society is
the proprietor of this world. When one is freed from such a false notion, he
becomes free from all the false associations caused by familial, social, and
national affections. These fake associations bind one to this material world.
After this stage, one has to develop spiritual knowledge. One has to cultivate
knowledge of what is actually his own and what is actually not his own. And,
when one has an understanding of things as they are, he becomes free from all
dual conceptions such as happiness and distress, pleasure and pain. He
becomes full in knowledge; then it is possible for him to surrender to the
Supreme Personality of Godhead.

TEXT 6

d^H HOI \\% II

na tad bhasayate suryo
na sasahko na pavakah
yad gatva na nivartante

tad dhama paramarh mama

na —not; tat —that; bhasayate —illuminates; suryah —sun; na —nor;
sasahkah —the moon; na —nor; pavakah —fire, electricity; yat —where; gatva
—going; na —never; nivartante —comes back; tat dhama —that abode;
paramam —supreme; mama —My.

TRANSLATION

That abode of Mine is not illumined by the sun or moon, nor by
electricity. One who reaches it never returns to this material world.

PURPORT

The spiritual world, the abode of the Supreme Personality of Godhead,
Krsna—which is known as Krsnaloka, Goloka Vrndavana—is described here.
In the spiritual sky there is no need of sunshine, moonshine, fire or electricity,
because all the planets are self-luminous. We have only one planet in this
universe, the sun, which is self-luminous, but all the planets in the spiritual
sky are self-luminous. The shining effulgence of all those planets (called
Vaikunthas) constitutes the shining sky known as the brahmajyoti. Actually,
the effulgence is emanating from the planet of Krsna, Goloka Vrndavana. Part
of that shining effulgence is covered by the mahat-tattva, the material world.
Other than this, the major portion of that shining sky is full of spiritual
planets, which are called Vaikunthas, chief of which is Goloka Vrndavana.

As long as a living entity is in this dark material world, he is in conditional
life, but as soon as he reaches the spiritual sky, by cutting through the false,
perverted tree of this material world, he becomes liberated. Then there is no
chance of his coming back here. In his conditional life, the living entity
considers himself to be the lord of this material world, but in his liberated state
he enters into the spiritual kingdom and becomes the associate of the Supreme
Lord. There he enjoys eternal bliss, eternal life, and full knowledge.

One should be captivated by this information. He should desire to transfer
himself to that eternal world and extricate himself from this false reflection of

reality. For one who is too much attached to this material world, it is very
difficult to cut that attachment, but if he takes to Krsna consciousness, there is
a chance of gradually becoming detached. One has to associate himself with
devotees, those who are in Krsna consciousness. One should search out a
society dedicated to Krsna consciousness and learn how to discharge
devotional service. In this way he can cut off his attachment to the material
world. One cannot become detached from the attraction of the material world
simply by dressing himself in saffron cloth. He must become attached to the
devotional service of the Lord. Therefore one should take it very seriously that
devotional service as described in the Twelfth Chapter is the only way to get
out of this false representation of the real tree. In Chapter Fourteen the
contamination of all kinds of processes by material nature is described. Only
devotional service is described as purely transcendental.

The words paramam mama are very important here. Actually every nook
and corner is the property of the Supreme Lord, but the spiritual world is
paramam, full of six opulences. In the Upanisads it is also confirmed that in
the spiritual world there is no need of sunshine or moonshine, for the whole
spiritual sky is illuminated by the internal potency of the Supreme Lord. That
supreme abode can be achieved only by surrender and by no other means.

TEXT 7

FMIdH : I

^FT:H ViiHlIR»| livs II

mamaivamso jiva-loke
jiva-bhutah sanatanah
manah sasthamndriyani
prakrti-sthani karsati

mama —My; eva —certainly; arhsah —fragmental particles; jiva-loke — world
of conditional life; jiva-bhutah —the conditioned living entities; sanatanah —
eternal; manah —mind; sasthani —six; indriyani —senses; prakrti — material
nature; sthani —situated; karsati —struggling hard.

TRANSLATION

The living entities in this conditioned world are My eternal, fragmental
parts. Due to conditioned life, they are struggling very hard with the six
senses, which include the mind.

PURPORT

In this verse the identity of the living being is clearly given. The living
entity is the fragmental part and parcel of the Supreme Lord—eternally. It is
not that he assumes individuality in his conditional life and in his liberated
state becomes one with the Supreme Lord. He is eternally fragmented. It is
clearly said, sanatanah. According to the Vedic version, the Supreme Lord
manifests and expands Himself in innumerable expansions, of which the
primary expansions are called Visnu-tattva, and the secondary expansions are
called the living entities. In other words, the Visnu-tattva is the personal
expansion, and the living entities are separated expansions. By His personal
expansion, He is manifested in various forms like Lord Rama, Nrsimhadeva,
Visnumurti and all the predominating Deities in the Vaikuntha planets. The
separated expansions, the living entities, are eternally servitors. The personal
expansions of the Supreme Personality of Godhead, the individual identities of
the Godhead, are always present. Similarly, the separated expansions of living
entities have their identities. As fragmental parts and parcels of the Supreme
Lord, the living entities have also fragmental qualities, of which independence
is one. Every living entity has an individual soul, his personal individuality
and a minute form of independence. By misuse of that independence, one
becomes a conditioned soul, and by proper use of independence he is always
liberated. In either case, he is quantitatively eternal, as the Supreme Lord is. In
his liberated state he is freed from this material condition, and he is under the
engagement of transcendental service unto the Lord; in his conditioned life he
is dominated by the material modes of nature, and he forgets the
transcendental loving service of the Lord. As a result, he has to struggle very
hard to maintain his existence in the material world.

The living entities, not only the human beings and the cats and dogs, but
even the greater controllers of the material world-Brahma, Lord Siva, and
even Visnu-are all parts and parcels of the Supreme Lord. They are all eternal,
not temporary manifestations. The word karsati (struggling or grappling hard)
is very significant. The conditioned soul is bound up, as though shackled by
iron chains. He is bound up by the false ego, and the mind is the chief agent
which is driving him in this material existence. When the mind is in the mode

of goodness, his activities are good; when the mind is in the mode of passion,
his activities are troublesome; and when the mind is in the mode of ignorance,
he travels in the lower species of life. It is clear, however, in this verse, that
the conditioned soul is covered by the material body, with the mind and the
senses, and when he is liberated this material covering perishes, but his
spiritual body manifests in its individual capacity. The following information
is there in the Madhyandi-nayana-srud: sa va esa brahma-nistha idam
sarTrarh marttyam atisrjya brahmabhisampadya brahmana pasyati brahmana
srnoti brahmanaivedarh sarvam anubhavati. It is stated here that when a
living entity gives up this material embodiment and enters into the spiritual
world, he revives his spiritual body, and in his spiritual body he can see the
Supreme Personality of Godhead face to face. He can hear and speak to Him
face to face, and he can understand the Supreme Personality as He is. In smrti
also it is understood that in the spiritual planets everyone lives in bodies
featured like the Supreme Personality of Godhead's. As far as bodily
construction is concerned, there is no difference between the part and parcel
living entities and the expansions of Visnumurd. In other words, at liberation
the living entity gets a spiritual body by the grace of the Supreme Personality
of Godhead.

The word mamaivamsah (fragmental parts and parcels of the Supreme
Lord) is also very significant. The fragmental portion of the Supreme Lord is
not like some material broken part. We have already understood in the Second
Chapter that the spirit cannot be cut into pieces. This fragment is not
materially conceived. It is not like matter which can be cut into pieces and
joined together again. That conception is not applicable here because the
Sanskrit word sanatoria (eternal) is used. The fragmental portion is eternal. It
is also stated in the beginning of the Second Chapter that (dehino'smin yatha )
in each and every individual body, the fragmental portion of the Supreme Lord
is present. That fragmental portion, when liberated from the bodily
entanglement, revives its original spiritual body in the spiritual sky in a
spiritual planet and enjoys association with the Supreme Lord. It is, however,
understood here that the living entity, being the fragmental part and parcel of
the Supreme Lord, is qualitatively one, just as the parts and parcels of gold are
also gold.

TEXT 8

\K II

sarTram yad avapnoti

yac capy utkramatTsvarah
grhTtvaitani samyati

vayur gandhan ivasayat

sarTram —body; yat —as much as; avapnoti —gets; yat —that which; ca —
also; api —virtually; utkramati —gives up; Tsvarah —the lord of the body;
grhitva —taking; etani —all these; samyati —goes away; vayuh —air; gandhan
— smell; iva —like; asayat —from the flower.

TRANSLATION

The living entity in the material world carries his different conceptions
of life from one body to another as the air carries aromas.

PURPORT

Here the living entity is described as Tsvara, the controller of his own body.
If he likes, he can change his body to a higher grade, and if he likes he can
move to a lower class. Minute independence is there. The change his body
undergoes depends upon him. At the time of death, the consciousness he has
created will carry him on to the next type of body. If he has made his
consciousness like that of a cat or dog, he is sure to change to a cat's or dog's
body. And, if he has fixed his consciousness on godly qualities, he will change
into the form of a demigod. And, if he is in Krsna consciousness, he will be
transferred to Krsnaloka in the spiritual world and will associate with Krsna. It
is a false claim that after the annihilation of this body everything is finished.
The individual soul is transmigrating from one body to another, and his
present body and present activities are the background of his next body. One
gets a different body according to karma, and he has to quit this body in due
course. It is stated here that the subtle body, which carries the conception of
the next body, develops another body in the next life. This process of
transmigrating from one body to another and struggling while in the body is
called karsad or struggle for existence.

TEXT 9

3rfwrq *hjmn \\\ ii

srotram caksuh sparsanam ca
rasanam ghranam eva ca
adhisthaya manas cay am
visayan upasevate

srotram —ears; caksuh —eyes; sparsanam —touch; ca —also; rasanam —
tongue; ghranam —smelling power; eva —also; ca —and; adhisthaya —being
situated; manah —mind; ca —also; ayam —this; visayan —sense objects;
upasevate —enjoys.

TRANSLATION

The living entity, thus taking another gross body, obtains a certain type
of ear, tongue, and nose and sense of touch, which are grouped about the
mind. He thus enjoys a particular set of sense objects.

PURPORT

In other words, if the living entity adulterates his consciousness with the
qualities of cats and dogs, in his next life he gets a cat or dog body and enjoys.
Consciousness is originally pure, like water. But if we mix water with a
certain color, it changes. Similarly, consciousness is pure, for the spirit soul is
pure. But consciousness is changed according to the association of the
material qualities. Real consciousness is Krsna consciousness. When,
therefore, one is situated in Krsna consciousness, he is in his pure life. But if
his consciousness is adulterated by some type of material mentality, in the
next life he gets a corresponding body. He does not necessarily get a human
body again; he can get the body of a cat, dog, hog, demigod or one of many
other forms, for there are 8,400,000 species.

TEXT 10

Rh**! Hl^qf-d $TH^pT: ll^o ||

utkramantam sthitam vapi
bhunjanam va gunanvitam
vimudha nanupasyanti
pasyanti jnana-caksusah

utkramantam —quitting the body; sthitam —situated in the body; vapi —
either; bhunjanam —enjoying; va —or; guna-anvitam —under the spell of the
modes of material nature; vimudhah —foolish persons; na —never; anupasyanti
—can see; pasyanti —one can see; jnana-caksusah —one who has the eyes of
knowledge.

TRANSLATION

The foolish cannot understand how a living entity can quit his body,
nor can they understand what sort of body he enjoys under the spell of
the modes of nature. But one whose eyes are trained in knowledge can see
all this.

PURPORT

The word jnana-caksusah is very significant. Without knowledge, one
cannot understand how a living entity leaves his present body, nor what form
of body he is going to take in the next life, nor even why he is living in a
particular type of body. This requires a great amount of knowledge understood
from Bhagavad-gTta and similar literatures heard from a bona fide spiritual
master. One who is trained to perceive all these things is fortunate. Every
living entity is quitting his body under certain circumstances;he is living under
certain circumstances and enjoying under certain circumstances under the
spell of material nature. As a result, he is suffering different kinds of
happiness and distress, under the illusion of sense enjoyment. Persons who are
everlastingly fooled by lust and desire lose all power of understanding their
change of body and their stay in a particular body. They cannot comprehend it.
Those who have developed spiritual knowledge, however, can see that the
spirit is different from the body and is changing its body and enjoying in

different ways. A person in such knowledge can understand how the
conditioned living entity is suffering in this material existence. Therefore
those who are highly developed in Krsna consciousness try their best to give
this knowledge to the people in general, for their conditional life is very much
troublesome. They should come out of it and be Krsna conscious and liberate
themselves to transfer to the spiritual world.

TEXT 11

^d-dU^tdlrHHl II** II

yatanto yoginas cainarh

pasyanty atmany avasthitam
yatanto 'py akrtatmano

nainam pasyanty acetasah

yatantah —endeavoring; yoginah —transcendentalists; ca —also; enam —
this; pasyand —can see; atmani —in the self; avasthitam —situated; yatantah
—although endeavoring; api —although; akrta-atmanah —without self-
realization; na —does not; enam —this; pasyand —can see; acetasah —
undeveloped mind.

TRANSLATION

The endeavoring transcendentalist, who is situated in self-realization,
can see all this clearly. But those who are not situated in self-realization
cannot see what is taking place, though they may try to.

PURPORT

There are many transcendentalists in the path of spiritual self-realization,
but one who is not situated in self-realization cannot see how things are
changing in the body of the living entity. The word yoginah is significant in
this connection. In the present day there are many so-called yogis, and there
are many so-called associations of yogis, but they are actually blind in the

matter of self-realization. They are simply addicted to some sort of gymnastic
exercise and are satisfied if the body is well-built and healthy. They have no
other information. They are called y atari to 'py akrtatmanah. Even though they
are endeavoring in a so-called yoga system, they are not self-realized. Such
people cannot understand the process of the transmigration of the soul. Only
those who are actually in the yoga system and have realized the self, the
world, and the Supreme Lord, in other words, the bhakti-yogTs, those engaged
in pure devotional service in Krsna consciousness, can understand how things
are taking place.

TEXT 12

^^IHl f^jVJTFT^ 11^ II

yad aditya-gatam tejo
jagad bhasayate 'khilam
yac candramasi yac cagnau
tat tejo viddhi mamakam

yat —that which; aditya-gatam —in the sunshine; tejah —splendor; jagat —
the whole world; bhasayate —illuminates; akhilam —entirely; yat —that which;
candramasi —in the moon; yat —that which; ca —also; agnau —in the fire; tat
—that; tejah —splendor; viddhi —understand; mamakam —from Me.

TRANSLATION

The splendor of the sun, which dissipates the darkness of this whole
world, comes from Me. And the splendor of the moon and the splendor of
fire are also from Me.

PURPORT

The unintelligent cannot understand how things are taking place. The
beginning of knowledge can be established by understanding what the Lord
explains here. Everyone sees the sun, moon, fire and electricity. One should

simply try to understand that the splendor of the sun, the splendor of the
moon, and the splendor of electricity or fire are coming from the Supreme
Personality of Godhead. In such a conception of life, the beginning of Krsna
consciousness, lies a great deal of advancement for the conditioned soul in this
material world. The living entities are essentially the parts and parcels of the
Supreme Lord, and He is giving herewith the hint how they can come back to
Godhead, back to home. From this verse we can understand that the sun is
illuminating the whole solar system. There are different universes and solar
systems, and there are different suns, moons and planets also. Sunlight is due
to the spiritual effulgence in the spiritual sky of the Supreme Lord. With the
rise of the sun, the activities of human beings are set up. They set fire to
prepare their foodstuff; they set fire to start the factories, etc. So many things
are done with the help of fire. Therefore sunrise, fire and moonlight are so
pleasing to the living entities. Without their help no living entity can live. So if
one can understand that the light and splendor of the sun, moon and fire are
emanating from the Supreme Personality of Godhead, Krsna, then one's Krsna
consciousness will begin. By the moonshine, all the vegetables are nourished.
The moonshine is so pleasing that people can easily understand that they are
living by the mercy of the Supreme Personality of Godhead Krsna. Without
His mercy there cannot be sun, without His mercy there cannot be moon, and
without His mercy there cannot be fire, and without the help of sun, moon and
fire, no one can live. These are some thoughts to provoke Krsna consciousness
in the conditioned soul.

TEXT 13

1133 II

gam avisya ca bhutani
dharayamy aham ojasa
pusnami causadhfh sarvah
somo bhutva rasatmakah

gam —the planets; avisya —entering; ca —also; bhutani —living entities;
dharayami —sustaining; aham —I; ojasa —by My energy; pusnami —
nourishing; ca —and; ausadhfh —all vegetables; sarvah —all; somah —the

moon; bhutva — becoming; rasa-atmakah —supplying the juice.

TRANSLATION

I enter into each planet, and by My energy they stay in orbit. I become
the moon and thereby supply the juice of life to all vegetables.

PURPORT

It is understood that all the planets are floating in the air only by the energy
of the Lord. The Lord enters into every atom, every planet, and every living
being. That is discussed in the Brahma-samhita. It is said there that one
plenary portion of the Supreme Personality of Godhead, Paramatma, enters
into the planets, the universe, the living entity, and even into the atom. So due
to His entrance, everything is appropriately manifested. When the spirit soul is
there, a living man can float on the water, but when the living spark is out of
the body and the body is dead, it sinks. Of course when it is decomposed it
floats just like straw and other things, but as soon as the man is dead, he at
once sinks in the water. Similarly, all these planets are floating in space, and
this is due to the entrance of the supreme energy of the Supreme Personality of
Godhead. His energy is sustaining each planet, just like a handful of dust. If
someone holds a handful of dust, there is no possibility of the dust falling, but
if one throws it in the air, it will fall down. Similarly, these planets, which are
floating in air, are actually held in the fist of the universal form of the
Supreme Lord. By His strength and energy, all moving and unmoving things
stay in their place. It is said that because of the Supreme Personality of
Godhead, the sun is shining and the planets are steadily moving. Were it not
for Him, all the planets would scatter, like dust in air, and perish. Similarly, it
is due to the Supreme Personality of Godhead that the moon nourishes all
vegetables. Due to the moon's influence, the vegetables become delicious.
Without the moonshine, the vegetables can neither grow nor taste succulent.
Human society is working, living comfortably and enjoying food due to the
supply from the Supreme Lord. Otherwise, mankind could not survive. The
word rasatmakah is very significant. Everything becomes palatable by the
agency of the Supreme Lord through the influence of the moon.

TEXT 14

^iW'UlRjHi ^Hll>Kd: I
H<l u IHH*lHl^kl: II** II

aham vaisvanaro bhutva
praninam deham asritah
pranapana-samayuktah

pacamy annarh catur-vidham

aham —I; vaisvanarah —by My plenary portion as the digesting fire; bhutva
—becoming; praninam —of all living entities; deham —body; asritah —
situated; prana —outgoing air; apana —downgoing air; samayuktah —keep
balance; pacami —digest; annam —foodstuff; catur-vidham —four kinds of.

TRANSLATION

I am the fire of digestion in every living body, and I am the air of life,
outgoing and incoming, by which I digest the four kinds of foodstuff.

PURPORT

According to Ayur-vedic sastra, we understand that there is a fire in the
stomach which digests all food sent there. When the fire is not blazing, there
is no hunger, and when the fire is in order, we become hungry. Sometimes
when the fire is not going nicely, treatment is required. In any case, this fire is
representative of the Supreme Personality of Godhead. Vedic mantras also
confirm that the Supreme Lord or Brahman is situated in the form of fire
within the stomach and is digesting all kinds of foodstuff. Therefore since He
is helping the digestion of all kinds of foodstuff, the living entity is not
independent in the eating process. Unless the Supreme Lord helps him in
digesting, there is no possibility of eating. He thus produces and digests
foodstuff, and, by His grace, we are enjoying life. In the Vedanta-sutra this is
also confirmed: sabdadibhyo'ntah pratisthanac ca. The Lord is situated within
sound and within the body, within the air and even within the stomach as the
digestive force. There are four kinds of foodstuff: some are swallowed, some
are chewed, some are licked up, and some are sucked, and He is the digestive
force for all of them.

TEXT 15

^Tt <H Ih fd Vi)

W: I

%^ft

ll$* II

sarvasya caharh hrdi sannivisto

mattah smrtir jnanam apohanam ca
vedais ca sarvair aham eva vedyo
vedanta-krd veda-vid eva caham

sarvasya —of all living beings; ca —and; aham —I; hrdi —in the heart;
sannivistah —being situated; mattah —from Me; smrtih —remembrance;
jnanam —knowledge; apohanam ca —and forgetfulness; vedaih —by the Vedas;
ca —also; sarvaih —all; aham —I am; eva —certainly; vedyah —knowable;
vedanta-krt —the compiler of the Vedanta; veda-vit —the knower of the Vedas;
eva —certainly; ca —and; aham —I.

TRANSLATION

I am seated in everyone's heart, and from Me come remembrance,
knowledge and forgetfulness. By all the Vedas am I to be known; indeed I
am the compiler of Vedanta, and I am the knower of the Vedas.

PURPORT

The Supreme Lord is situated as Paramatma in everyone's heart, and it is
from Him that all activities are initiated. The living entity forgets everything
of his past life, but he has to act according to the direction of the Supreme
Lord, who is witness to all his work. Therefore he begins his work according
to his past deeds. Required knowledge is supplied to him, and remembrance is
given to him, and he forgets, also, about his past life. Thus, the Lord is not
only all-pervading; He is also localized in every individual heart. He awards
the different fruitive results. He is not only worshipable as the impersonal
Brahman, the Supreme Personality of Godhead, and the localized Paramatma,

but as the form of the incarnation of the Vedas as well. The Vedas give the
right direction to the people so that they can properly mold their lives and
come back to Godhead, back to home. The Vedas offer knowledge of the
Supreme Personality of Godhead, Krsna, and Krsna in His incarnation as
Vyasadeva is the compiler of the Vedanta-sutra. The commentation on the
Vedanta-sutra by Vyasadeva in the Srimad-Bhagavatam gives the real
understanding of Vedanta-sutra. The Supreme Lord is so full that for the
deliverance of the conditioned soul He is the supplier and digester of
foodstuff, the witness of his activity, the giver of knowledge in the form of
Vedas and as the Supreme Personality of Godhead, Sri Krsna, the teacher of
the Bhagavad-gTta. He is worshipable by the conditioned soul. Thus God is
all-good; God is all-merciful.

Antahpravistah sasta jananam. The living entity forgets as soon as he quits
his present body, but he begins his work again, initiated by the Supreme Lord.
Although he forgets, the Lord gives him the intelligence to renew his work
where he ended his last life. So not only does a living entity enjoy or suffer in
this world according to the dictation from the Supreme Lord situated locally in
the heart, but he receives the opportunity to understand Vedas from Him. If
one is serious to understand the Vedic knowledge, then Krsna gives the
required intelligence. Why does He present the Vedic knowledge for
understanding? Because a living entity individually needs to understand
Krsna. Vedic literature confirms this: yo 'sau sarvair vedair giyate. In all
Vedic literature, beginning from the four Vedas, Vedanta-sutra and the
Upanisads and Puranas, the glories of the Supreme Lord are celebrated. By
performing Vedic rituals, discussing the Vedic philosophy and worshiping the
Lord in devotional service, He is attained. Therefore the purpose of the Vedas
is to understand Krsna. The Vedas give us direction to understand Krsna and
the process of understanding. The ultimate goal is the Supreme Personality of
Godhead. Vedanta-sutra confirms this in the following words: tat tu
samanvayat. One can attain perfection by understanding Vedic literature, and
one can understand his relationship with the Supreme Personality of Godhead
by performing the different processes. Thus one can approach Him and at the
end attain the supreme goal, who is no other than the Supreme Personality of
Godhead. In this verse, however, the purpose of the Vedas, the understanding
of the Vedas and the goal of Vedas are clearly defined.

TEXT 16

&i RhI 530 i

8iTT: d^Mcl 11^ II

dvav imau purusau loke
ksaras caksara eva ca
ksarah sarvani bhutani
kutastho 'ksara ucyate

dvau —two; imau —in this (world); purusau —living entities; loke —in the
world; ksarah —fallible; ca —and; aksarah —infallible; eva —certainly; ca
—and; ksarah —the fallible; sarvani —all; bhutani —living entities; kutasthah
—in oneness; aksarah —infallible; ucyate —is said.

TRANSLATION

There are two classes of beings, the fallible and the infallible. In the
material world every entity is fallible, and in the spiritual world every
entity is called infallible.

PURPORT

As already explained, the Lord in His incarnation as Vyasadeva compiled
the Vedanta-sutra. Here the Lord is giving, in summary, the contents of the
Vedanta-sutra: He says that the living entities, who are innumerable, can be
divided into two classes-the fallible and the infallible. The living entities are
eternally separated parts and parcels of the Supreme Personality of Godhead.
When they are in contact with the material world, they are called jiva-bhutah,
and the Sanskrit words given here, sarvani bhutani, mean that they are
fallible. Those who are in oneness with the Supreme Personality of Godhead,
however, are called infallible. Oneness does not mean that they have no
individuality, but that there is no disunity. They are all agreeable to the
purpose of the creation. Of course, in the spiritual world, there is no such thing
as creation, but since the Supreme Personality of Godhead has stated in the
Vedanta-sutra that He is the source of all emanations, that conception is
explained.

According to the statement of the Supreme Personality of Godhead, Lord
Krsna, there are two classes of men. The Vedas give evidence of this, so there

is no doubt about it. The living entities, who are struggling in this world with
the mind and five senses, have their material bodies which are changing as
long as the living entities are conditioned. One's body changes due to contact
with matter; matter is changing, so the living entity appears to be changing.
But in the spiritual world the body is not made of matter; therefore there is no
change. In the material world the living entity undergoes six changes-birth,
growth, duration, reproduction, then dwindling and vanishing. These are the
changes of the material body. But in the spiritual world the body does not
change; there is no old age, there is no birth, there is no death. There all exists
in oneness. It is more clearly explained as sarvani bhutani: any living entity
who has come in contact with matter, beginning from the first created being,
Brahma, down to a small ant, is changing its body; therefore they are all
fallible. In the spiritual world, however, they are always liberated in oneness.

TEXT 17

3W: WTT^r^TfcT: I

^vfr^WTTf^ fsTHc4^ (mu ||^vs ||

uttamah purusas tv anyah
paramatmety udahrtah
yo loka-trayam avisya
bibharty avyaya Tsvarah

uttamah —the best; purusah —personality; tu —but; anyah —another; param
—the Supreme; atma —Self; iti —thus; udahrtah —said; yah —one who; loka —
of the universe; trayam —the three divisions; avisya —entering; bibharti —
maintaining; avyayah —inexhaustible; Tsvarah —the Lord.

TRANSLATION

Besides these two, there is the greatest living personality, the Lord
Himself, who has entered into these worlds and is maintaining them.

PURPORT

This verse is very nicely expressed in the Katha Upanisad and Svetasvatara
Upanisad. It is clearly stated there that above the innumerable living entities,
some of whom are conditioned and some of whom are liberated, there is the
Supreme Personality who is Paramatma. The Upanisadic verse runs as
follows: nityo nityanam cetanas cetananam. The purport is that amongst all
the living entities, both conditioned and liberated, there is one supreme living
personality, the Supreme Personality of Godhead, who maintains them and
gives them all the facility of enjoyment according to different work. That
Supreme Personality of Godhead is situated in everyone's heart as Paramatma.
A wise man who can understand Him is eligible to attain the perfect peace, not
others.

It is incorrect to think of the Supreme Lord and the living entities as being
on the same level or equal in all respects. There is always the question of
superiority and inferiority in their personalities. This particular word uttama is
very significant. No one can surpass the Supreme Personality of Godhead.
Loke is also significant because in the Paurusa, a Vedic literature, it is stated:
lokyate vedartho'nena. This Supreme Lord in His localized aspect as
Paramatma explains the purpose of the Vedas. The following verse also
appears in the Vedas:

tavad esa samprasado 'smac
charirat samutthaya par am
jyoti-rupam sampadya svena

rupenabhinispadyate sa uttamah purusah

"The Supersoul coming out of the body enters the impersonal brahmajyoti;
then in His form He remains in His spiritual identity. That Supreme is called
the Supreme Personality." This means that the Supreme Personality is
exhibiting and diffusing His spiritual effulgence, which is the ultimate
illumination. That Supreme Personality also has a localized aspect as
Paramatma. By incarnating Himself as the son of Satyavatl and Parasara, He
explains the Vedic knowledge as Vyasadeva.

TEXT 18

3Trftfcpk : ll$q II

Plate 30. "Know that all these beautiful, glorious and mighty creations spring from but a
spark of My splendor.”

Plate 31. The universal form.

Plate 32. At last Kf$na showed Arjuna His two-aimed form.

Plate 33. Krsna delivers His unalloyed devotee from the ocean of birth and death.

Plate 34. The three modes of material nature.

Plate 35. There is a banyan tree which has its roots upward and its branches down.

Plate 36. The spiritual and material worlds.

Plate 37. The living entity in the material world carries his different conceptions of life
as the air carries aromas.

Plate 3& Bewildered by false ego, strength, pride, lust and anger.

Plate 39. Lust, greed and anger are the three gates leading down to hell.

Plate 40. There are three kinds of faith-that in die mode of goodness, that in passion and
that in ignorance.

Plate 41. The place of action, the performer, the senses, the endeavor and
ultimately the Supersoul. These are the five factors of action.

Plate 42. By worship of the Lord, man can, in the performance of his own duty, become perfect.

Plate 43. "Always think of Me and become My devotee. Worship Me and offer your
homage unto Me."

Plale 44. Wherever there is Kfsna and Arjuna there will certainly be opulence, victory,
extra-ordinary power and morality.

yasmat ksaram atito 'ham
aksarad api cottamah
ato 'smi loke vede ca
prathitah purusottamah

yasmat —because; ksaram —the fallible; atftah —transcendental; aham —I;
aksarat —from the infallible; api —better than that; ca —and; uttamah —the
best; atah —therefore; asmi —I am; loke —in the world; vede —in the Vedic
literature; ca —and; prathitah —celebrated; purusottamah —as the Supreme
Personality.

TRANSLATION

Because I am transcendental, beyond both the fallible and the
infallible, and because I am the greatest, I am celebrated both in the
world and in the Vedas as that Supreme Person.

PURPORT

No one can surpass the Supreme Personality of Godhead, Krsna-neither the
conditioned soul nor the liberated soul. He is, therefore, the greatest of
personalities. Now it is clear here that the living entities and the Supreme
Personality of Godhead are individuals. The difference is that the living
entities, either in the conditioned state or in the liberated state, cannot surpass
in quantity the inconceivable potencies of the Supreme Personality of
Godhead.

TEXT 19

vrlMlfd I

httct \\\\ ii

yo mam evam asammudho
janati purusottamam
sa sarva-vid bhajati mam

sarva-bhavena bharata

yah —anyone; mam —unto Me; evam —certainly; asammudhah —without a
doubt; janati —knows; purusottamam —the Supreme Personality of Godhead;
sah —he; sarva-vit —knower of everything; bhajati —renders devotional
service; mam —unto Me; sarva-bhavena —in all respects; bharata —O son of
Bharata.

TRANSLATION

Whoever knows Me as the Supreme Personality of Godhead, without
doubting, is to be understood as the knower of everything, and he
therefore engages himself in full devotional service, O son of Bharata.

PURPORT

There are many philosophical speculations about the constitutional position
of the living entities and the Supreme Absolute Truth. Now in this verse the
Supreme Personality of Godhead clearly explains that anyone who knows
Lord Krsna as the Supreme Person is actually the knower of everything. The
imperfect knower goes on simply speculating about the Absolute Truth, but
the perfect knower, without wasting his valuable time, engages directly in
Krsna consciousness, the devotional service of the Supreme Lord. Throughout
the whole of Bhagavad-gTta, this fact is being stressed at every step. And still
there are so many stubborn commentators on Bhagavad-gTta who consider the
Supreme Absolute Truth and the living entities to be one and the same.

Vedic knowledge is called sruti, learning by aural reception. One should
actually receive the Vedic message from authorities like Krsna and His
representatives. Here Krsna distinguishes everything very nicely, and one
should hear from this source. Simply to hear like the hogs is not sufficient;
one must be able to understand from the authorities. It is not that one should
simply speculate academically. One should submissively hear from Bhagavad-
gTta that these living entities are always subordinate to the Supreme
Personality of Godhead. Anyone who is able to understand this, according to
the Supreme Personality of Godhead, Sri Krsna, knows the purpose of the
Vedas; no one else knows the purpose of the Vedas.

The word bhajate is very significant. In many places the word bhajate is

expressed in relationship with the service of the Supreme Lord. If a person is
engaged in full Krsna consciousness in devotional service of the Lord, it is to
be understood that he has understood all the Vedic knowledge. In the Vaisnava
parampara it is said that if one is engaged in the devotional service of Krsna,
then there is no need for a spiritual process to understand the Supreme
Absolute Truth. He has already come to the post because he is engaged in the
devotional service of the Lord. He has ended all preliminary processes of
understanding; similarly, if anyone, after speculating for hundreds of
thousands of lives, does not come to the point that Krsna is the Supreme
Personality of Godhead and that one has to surrender there, all his speculation
for so many years and lives is a useless waste of time.

TEXT 20

*fd JUJcFT I

IJdt^ HTTrT IRo ||

iti guhyatamam sastram
idam uktam mayanagha
etad buddhva buddhiman syat
krta-krtyas ca bharata

iti —thus; guhyatamam —the most confidential; sastram —revealed
scriptures; idam —this; uktam —disclosed; maya —by Me; anagha —O sinless
one; etat —this; buddhva —understanding; buddhiman —intelligent; syat —one
becomes; krta-krtyah —the most perfect; ca —and; bharata —O son of Bharata.

TRANSLATION

This is the most confidential part of the Vedic scriptures, O sinless one,
and it is disclosed now by Me. Whoever understands this will become
wise, and his endeavors will know perfection.

PURPORT

The Lord clearly explains here that this is the substance of all revealed

scriptures. And one should understand this as it is given by the Supreme
Personality of Godhead. Thus one will become intelligent and perfect in
transcendental knowledge. In other words, by understanding this philosophy
of the Supreme Personality of Godhead and engaging in His transcendental
service, everyone can become freed from all contaminations of the modes of
material nature. Devotional service is a process of spiritual understanding.
Wherever devotional service exists, the material contamination cannot coexist.
Devotional service to the Lord and the Lord Himself are one and the same
because they are spiritual—the internal energy of the Supreme Lord. The Lord
is said to be the sun, and ignorance is called darkness. Where the sun is
present, there is no question of darkness. Therefore, whenever devotional
service is present under the proper guidance of a bona fide spiritual master,
there is no question of ignorance.

Everyone must take to this consciousness of Krsna and engage in
devotional service to become intelligent and purified. Unless one comes to
this position of understanding Krsna and engages in devotional service,
however intelligent he may be in the estimation of some common man, he is
not perfectly intelligent.

The word anagha, by which Arjuna is addressed, is significant. Anagha, O
sinless one, means that unless one is free from all sinful reactions, it is very
difficult to understand Krsna. One has to become free from all contamination,
all sinful activities; then he can understand. But devotional service is so pure
and potent that once one is engaged in devotional service he automatically
comes to the stage of sinlessness.

While performing devotional service in the association of pure devotees in
full Krsna consciousness, there are certain things which require to be
vanquished altogether. The most important thing one has to surmount is
weakness of the heart. The first falldown is caused by the desire to lord it over
material nature. Thus one gives up the transcendental loving service of the
Supreme Lord. The second weakness of the heart is that as one increases the
propensity of lording it over material nature, he becomes attached to matter
and the possession of matter. The problems of material existence are due to
these weaknesses of the heart.

Thus end the Bhaktivedanta Purports to the Fifteenth Chapter of the
Srimad-Bhagavad-gXta in the matter of Purusottama-yoga, the Yoga of the
Supreme Person.

CHAPTER SIXTEEN

The Divine and Demoniac Natures

TEXTS 1-3
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>HT-d MtafWRTFT HTCcT 113 II

srT bhagavan uvaca
abhayam sattva-samsuddhir
jhana-yoga-vyavasthitih
danarh damas ca yajhas ca
svadhyayas tapa arjavam
ahimsa satyam akrodhas
tyagah santir apaisunam
daya bhutesv aloluptvam
mardavarh hrir acapalam
tejah ksama dhrtih saucam
adroho natimanita
bhavanti sampadam daivfm
abhijatasya bharata

srT bhagavan uvaca —the Supreme Personality of Godhead said; abhayam
—fearlessness; sattva-samsuddhih —purification of one's existence; jhana —
knowledge; yoga —of linking up; vyavasthidh —the situation; danam — charity;
damah ca —and controlling the mind; yajhah ca —and performance of
sacrifice; svadhyayah —study of Vedic literature; tapah —austerity; arjavam —
simplicity; ahimsa —nonviolence; satyam —truthfulness; akrodhah —freedom
from anger; tyagah —renunciation; santih —tranquility; apaisunam —aversion
to faultfinding; daya —mercy; bhutesu —towards all living entities; aloluptvam
—freedom from greed; mardavam —gentleness; hrih —modesty; acapalam
—determination; tejah —vigor; ksama —forgiveness; dhrtih —fortitude; saucam
—cleanliness; adrohah —freedom from envy; na —not; atimanita
—expectation of honor; bhavanti —become; sampadam —qualities; daivim —
transcendental; abhijatasya —one who is born of; bharata —O son of Bharata.

TRANSLATION

The Blessed Lord said: Fearlessness, purification of one's existence,
cultivation of spiritual knowledge, charity, self-control, performance of
sacrifice, study of the Vedas, austerity and simplicity; nonviolence,
truthfulness, freedom from anger; renunciation, tranquility, aversion to
faultfinding, compassion and freedom from covetousness; gentleness,
modesty and steady determination; vigor, forgiveness, fortitude,
cleanliness, freedom from envy and the passion for honor—these

transcendental qualities, O son of Bharata, belong to godly men endowed
with divine nature.

PURPORT

In the beginning of the Fifteenth Chapter, the banyan tree of this material
world was explained. The extra roots coming out of it were compared to the
activities of the living entities, some auspicious, some inauspicious. In the
Ninth Chapter, also, the devas, or godly, and the asuras, the ungodly, or
demons, were explained. Now, according to Vedic rites, activities in the mode
of goodness are considered auspicious for progress on the path of liberation,
and such activities are known as devaprakrti, transcendental by nature. Those
who are situated in the transcendental nature make progress on the path of
liberation. For those who are acting in the modes of passion and ignorance, on
the other hand, there is no possibility of liberation. Either they will have to
remain in this material world as human beings, or they will descend among
the species of animals or even lower life forms. In this Sixteenth Chapter the
Lord explains both the transcendental nature and its attendant qualities, as
well as the demoniac nature and its qualities. He also explains the advantages
and disadvantages of these qualities.

The word abhijatasya in reference to one born of transcendental qualities or
godly tendencies is very significant. To beget a child in a godly atmosphere is
known in the Vedic scriptures as Garbhadhana- samskara. If the parents want
a child in the godly qualities they should follow the ten principles of the
human being. In Bhagavad-gTta we have studied also before that sex life for
begetting a good child is Krsna Himself. Sex life is not condemned provided
the process is used in Krsna consciousness. Those who are in Krsna
consciousness at least should not beget children like cats and dogs but should
beget them so they may become Krsna conscious after birth. That should be
the advantage of children born of a father or mother absorbed in Krsna
consciousness.

The social institution known as varnasrama-dharma —the institution
dividing society into four divisions or castes—is not meant to divide human
society according to birth. Such divisions are in terms of educational
qualifications. They are to keep the society in a state of peace and prosperity.
The qualities mentioned herein are explained as transcendental qualities meant
for making a person progress in spiritual understanding so he can get liberated
from the material world. In the varnasrama institution the sannyasT, or the

person in the renounced order of life, is considered to be the head or the
spiritual master of all the social statuses and orders. A brahmana is considered
to be the spiritual master of the three other sections of a society, namely, the
ksatriyas, the vaisyas and the sudras, but a sannyasT, who is on the top of the
institution, is considered to be the spiritual master of the brahmanas also. For
a sannyasT, the first qualification should be fearlessness. Because a sannyasT
has to be alone without any support or guarantee of support, he has simply to
depend on the mercy of the Supreme Personality of Godhead. If he thinks,
"After leaving my connections, who will protect me?" he should not accept
the renounced order of life. One must be fully convinced that Krsna or the
Supreme Personality of Godhead in His localized aspect as Paramatma is
always within, that He is seeing everything and He always knows what one
intends to do. One must thus have firm conviction that Krsna as Paramatma
will take care of a soul surrendered to Him. "I shall never be alone," one
should think. "Even if I live in the darkest regions of a forest I shall be
accompanied by Krsna, and He will give me all protection." That conviction is
called abhayam, without fear. This state of mind is necessary for a person in
the renounced order of life. Then he has to purify his existence. There are so
many rules and regulations to be followed in the renounced order of life. Most
important of all, a sannyasT is strictly forbidden to have any intimate
relationship with a woman. He is even forbidden to talk with a woman in a
secluded place. Lord Caitanya was an ideal sannyasT, and when He was at Purl
His feminine devotees could not even come near to offer their respects. They
were advised to bow down from a distant place. This is not a sign of hatred for
women as a class, but it is a stricture imposed on the sannyasT not to have
close connections with women. One has to follow the rules and regulations of
a particular status of life in order to purify his existence. For a sannyasT,
intimate relations with women and possessions of wealth for sense
gratification are strictly forbidden. The ideal sannyasT was Lord Caitanya
Himself, and we can learn from His life that He was very strict in regards to
women. Although He is considered to be the most liberal incarnation of
Godhead, accepting the most fallen conditioned souls, He strictly followed the
rules and regulations of the sannyasa order of the life in connection with
association with woman. One of His personal associates, namely Chota
Haridasa, was personally associated with Lord Caitanya, along with His other
confidential personal associates, but somehow or other this Chota Haridasa
looked lustily on a young woman, and Lord Caitanya was so strict that He at
once rejected him from the society of His personal associates. Lord Caitanya

said, "For a sannyasT or anyone who is aspiring to get out of the clutches of
material nature and trying to elevate himself to the spiritual nature and go
back to home, back to Godhead, for him, looking toward material possessions
and women for sense gratification—not even enjoying them, but just looking
toward them with such a propensity—is so condemned that he had better
commit suicide before experiencing such illicit desires." So these are the
processes for purification.

The next item is jnana-yoga-vyavasthitih: being engaged in the cultivation
of knowledge. SannyasT life is meant for distributing knowledge to the
householders and others who have forgotten their real life of spiritual
advancement. A sannyasT is supposed to beg from door to door for his
livelihood, but this does not mean that he is a beggar. Humility is also one of
the qualifications of a transcendentally situated person, and out of sheer
humility the sannyasT goes from door to door, not exactly for the purpose of
begging, but to see the householders and awaken them to Krsna
consciousness. This is the duty of a sannyasT. If he is actually advanced and so
ordered by his spiritual master, he should preach Krsna consciousness with
logic and understanding, and if he is not so advanced he should not accept the
renounced order of life. But even if he has accepted the renounced order of
life without sufficient knowledge, he should engage himself fully in hearing
from a bona fide spiritual master to cultivate knowledge. A sannyasT or one in
the renounced order of life must be situated in fearlessness, sattva-samsuddhih
(purity) and jnana-yoga (knowledge).

The next item is charity. Charity is meant for the householders. The
householders should earn a livelihood by an honorable means and spend fifty
percent of their income to propagate Krsna consciousness all over the world.
Thus a householder should give in charity to such institutional societies that
are engaged in that way. Charity should be given to the right receiver. There
are different kinds of charities, as will be explained later on, charity in the
modes of goodness, passion and ignorance. Charity in the mode of goodness is
recommended by the scriptures, but charity in the modes of passion and
ignorance is not recommended because it is simply a waste of money. Charity
should be given only to propagate Krsna consciousness all over the world.
That is charity in the mode of goodness.

Then as far as damah (self-control) is concerned, it is not only meant for
other orders of religious society, but it is especially meant for the householder.
Although he has a wife, a householder should not use his senses for sex life
unnecessarily. There are restrictions for the householders even in sex life,

which should only be engaged in for the propagation of children. If he does
not require children, he should not enjoy sex life with his wife. Modern
society enjoys sex life with contraceptive methods or more abominable
methods to avoid the responsibility of children. This is not in the
transcendental quality but is demoniac. If anyone, even if he is a householder,
wants to make progress in spiritual life, he must control his sex life and should
not beget a child without the purpose of serving Krsna. If he is able to beget
children who will be in Krsna consciousness, one can produce hundreds of
children, but without this capacity one should not indulge only for sense
pleasure.

Sacrifice is another item to be performed by the householders because
sacrifices require a large amount of money. Other orders of life, namely the
brahmacarya, the vanaprastha and sannyasa, have no money; they live by
begging. So performance of different types of sacrifice is meant for the
householder. They should perform agni-hotra sacrifices as enjoined in the
Vedic literature, but such sacrifices at the present moment are very expensive,
and it is not possible for any householder to perform them. The best sacrifice
recommended in this age is called sahkirtana-yajha, the chanting of Hare
Krsna, Hare Krsna, Krsna Krsna, Hare Hare/Hare Rama, Hare Rama, Rama
Rama, Hare Hare. This is the best and most inexpensive sacrifice; everyone
can adopt it and derive benefit. So these three items, namely charity, sense
control and performance of sacrifice, are meant for the householder.

Then svadhyayah, Vedic study, and tapas, austerity, and arjavam,
gentleness or simplicity, are meant for the brahmacarya or student life.
BrahmacarTs should have no connection with women; they should live a life
of celibacy and engage the mind in the study of Vedic literature for cultivation
of spiritual knowledge. This is called svadhyayah. Tapas or austerity is
especially meant for the retired life. One should not remain a householder
throughout his whole life; he must always remember that there are four
divisions of life, brahmacarya, grhastha, vanaprastha and sannyasa. So after
grhastha, householder life, one should retire. If one lives for a hundred years,
he should spend twenty-five years in student life, twenty-five in householder
life, twenty-five in retired life and twenty-five in the renounced order of life.
These are the regulations of the Vedic religious discipline. A man retired from
household life must practice austerities of the body, mind and tongue. That is
tapasya. The entire varnasrama-dharma society is meant for tapasya. Without
tapasya or austerity no human being can get liberation. The theory that there
is no need of austerity in life, that one can go on speculating and everything

will be nice, is neither recommended in the Vedic literature nor in Bhagavad-
gita. Such theories are manufactured by showbottle spiritualists who are trying
to gather more followers. If there are restrictions, rules and regulations, people
will not become attracted. Therefore those who want followers in the name of
religion, just to have a show only, don't restrict the lives of their students nor
their own lives. But that method is not approved by the Vedas.

As far as simplicity is concerned, not only should a particular order of life
follow this principle, but every member, be he in the brahmacarya-asrama, or
grhastha-asrama or vanaprastha-asrama. One must live very simply.

Ahirhsa means not arresting the progressive life of any living entity. One
should not think that since the spirit spark is never killed even after the killing
of the body there is no harm in killing animals for sense gratification. People
are now addicted to eating animals, in spite of having an ample supply of
grains, fruits and milk. There is no necessity for animal killing. This
injunction is for everyone. When there is no other alternative, one may kill an
animal, but it should be offered in sacrifice. At any rate, when there is an
ample food supply for humanity, persons who are desiring to make
advancement in spiritual realization should not commit violence to animals.
Real ahirhsa means not checking anyone's progressive life. The animals are
also making progress in their evolutionary life by transmigrating from one
category of animal life to another. If a particular animal is killed, then his
progress is checked. If an animal is staying in a particular body for so many
days or so many years and is untimely killed, then he has to come back again
in that form of life to complete the remaining days in order to be promoted to
another species of life. So their progress should not be checked simply to
satisfy one's palate. This is called ahirhsa.

Satyam. This word means that one should not distort the truth for some
personal interest. In Vedic literature there are some difficult passages, but the
meaning or the purpose should be learned from a bona fide spiritual master.
That is the process for understanding Vedas. Sruti means that one should hear
from the authority. One should not construe some interpretation for his
personal interest. There are so many commentaries on Bhagavad-gTta that
misinterpret the original text. The real import of the word should be presented,
and that should be learned from a bona fide spiritual master.

Akrodhah means to check anger. Even if there is provocation one should be
tolerant, for once one becomes angry his whole body becomes polluted. Anger
is the product of the modes of passion and lust, so one who is transcendentally
situated should check himself from anger. Apaisunam means that one should

not find fault with others or correct them unnecessarily. Of course to call a
thief a thief is not faultfinding, but to call an honest person a thief is very
much offensive for one who is making advancement in spiritual life. HrTh
means that one should be very modest and must not perform some act which
is abominable. Acapalam, determination, means that one should not be
agitated or frustrated in some attempt. There may be failure in some attempt,
but one should not be sorry for that; he should make progress with patience
and determination. The word tejah used here is meant for the ksatriyas. The
ksatriyas should always be very strong to be able to give protection to the
weak. They should not pose themselves as nonviolent. If violence is required,
they must exhibit it.

Saucam means cleanliness, not only in mind and body but in one's dealings
also. It is especially meant for the mercantile people, who should not deal in
the black market. Natimanita, not expecting honor, applies to the sudras, the
worker class, which are considered, according to Vedic injunctions, to be the
lowest of the four classes. They should not be puffed up with unnecessary
prestige or honor and should remain in their own status. It is the duty of the
sudras to offer respect to the higher class for the upkeep of the social order.

All these sixteen qualifications mentioned are transcendental qualities. They
should be cultivated according to the different statuses of the social order. The
purport is that even though material conditions are miserable, if these qualities
are developed by practice, by all classes of men, then gradually it is possible
to rise to the highest platform of transcendental realization.

TEXT 4

3T$TR ^ I fa'll Id H* H

dambho darpo 'bhimanas ca
krodhah parusyam eva ca
ajhanam cabhijatasya

partha sampadam asurim

dambhah —pride; darpah —arrogance; abhimanah —conceit; ca —and;
krodah —anger; parusyam —harshness; eva —certainly; ca —and; ajhanam —
ignorance; ca —and; abhijatasya —one who is born; partha —O son of Prtha;

sampadam —nature; asurim —demoniac.

TRANSLATION

Arrogance, pride, anger, conceit, harshness and ignorance—these
qualities belong to those of demonic nature, O son of Prtha.

PURPORT

In this verse, the royal road to hell is described. The demoniac want to
make a show of religion and advancement in spiritual science, although they
do not follow the principles. They are always arrogant or proud in possessing
some type of education or so much wealth. They desire to be worshiped by
others, and demand respectability, although they do not command respect.
Over trifles they become very angry and speak harshly, not gently. They do
not know what should be done and what should not be done. They do
everything whimsically, according to their own desire, and they do not
recognize any authority. These demoniac qualities are taken on by them from
the beginning of their bodies in the wombs of their mothers, and as they grow
they manifest all these inauspicious qualities.

TEXT 5

Hdl I

JTT^p-; Hit II

daivT sampad vimoksaya
nibandhayasurf mata
ma sucah sampadam daivfm
abhijato 'si pandava

daivT —transcendental; sampat —nature; vimoksaya —meant for liberation;
nibandhaya —for bondage; asurT —demoniac qualities; mata —it is considered;
ma —do not; sucah —worry; sampadam —nature; daivfm —transcendental;
abhijatah —born; asi —you are; pandava —O son of Pandu.

TRANSLATION

The transcendental qualities are conducive to liberation, whereas the
demonic qualities make for bondage. Do not worry, O son of Pandu, for
you are born with the divine qualities.

PURPORT

Lord Krsna encouraged Arjuna by telling him that he was not born with
demoniac qualities. His involvement in the fight was not demoniac because he
was considering the pro's and con's. He was considering whether respectable
persons such as Bhlsma and Drona should be killed or not, so he was not
acting under the influence of anger, false prestige, or harshness. Therefore he
was not of the quality of the demons. For a ksatriya, a military man, shooting
arrows at the enemy is considered transcendental, and refraining from such a
duty is demoniac. Therefore, there was no cause for Arjuna to lament. Anyone
who performs the regulated principles of the different orders of life is
transcendentally situated.

TEXT 6

srrgriTTT i

11^ II

dvau bhuta-sargau loke 'smin
daiva asura eva ca
daivo vistarasah prokta
asurarh partha me smu

dvau —two; bhuta-sargau —created living beings; loke —in this world; asmin
—this; daivah —godly; asurah —demoniac; eva —certainly; ca —and; daivah
—divine; vistarasah —at great length; proktah —said; asuram —demoniac;
partha —O son of Prtha; me —from Me; srnu —just hear.

TRANSLATION

O son of Prtha, in this world there are two kinds of created beings. One
is called the divine and the other demonic. I have already explained to you
at length the divine qualities. Now hear from Me of the demoniac.

PURPORT

Lord Krsna, having assured Arjuna that he was bom with the divine
qualities, is now describing the demoniac way. The conditioned living entities
are divided into two classes in this world. Those who are born with divine
qualities follow a regulated life; that is to say they abide by the injunctions in
scriptures and by the authorities. One should perform duties in the light of
authoritative scripture. This mentality is called divine. One who does not
follow the regulative principles as they are laid down in the scriptures and
who acts according to his whims is called demoniac or asuric. There is no
other criterion but obedience to the regulative principles of scriptures. It is
mentioned in Vedic literature that both the demigods and the demons are born
of the Prajapati; the only difference is that one class obeys the Vedic
injunctions and the other does not.

TEXT 7

5T*lH Hlft dMI<l IIV9 II

pravrttim ca nivrttim ca
jana na vidur dsurdh
na saucam napi cacaro
na satyam tesu vidyate

pravrttim —proper action; ca —also; nivrttim —improper action; ca —and;
janah —persons; na —never; viduh —know; dsurdh —in demoniac quality; na —
never; saucam —cleanliness; na —nor; api —also; ca —and; acarah —behavior;
na —never; satyam —truth; tesu —in them; vidyate —there is.

TRANSLATION

Those who are demoniac do not know what is to be done and what is
not to be done. Neither cleanliness nor proper behavior nor truth is found
in them.

PURPORT

In every civilized human society there is some set of scriptural rules and
regulations which are followed from the beginning, especially among the
Aryans, those who adopt the Vedic civilization and who are known as the
most advanced civilized peoples. Those who do not follow the scriptural
injunctions are supposed to be demons. Therefore it is stated here that the
demons do not know the scriptural rules, nor do they have any inclination to
follow them. Most of them do not know them, and even if some of them
know, they have not the tendency to follow them. They have no faith, nor are
they willing to act in terms of the Vedic injunctions. The demons are not
clean, either externally or internally.

One should always be careful to keep his body clean by bathing, brushing
teeth, changing clothes, etc. As far as internal cleanliness is concerned, one
should always remember the holy names of God and chant Hare Krsna, Hare
Krsna, Krsna Krsna, Hare Hare/Hare Rama, Hare Rama, Rama Rama, Hare
Hare. The demons neither like nor follow all these rules for external and
internal cleanliness.

As for behavior, there are many rules and regulations guiding human
behavior, such as the Manu-samhita, which is the law of the human race. Even
up to today, those who are Hindu follow the Manu-samhita. Laws of
inheritance and other legalities are derived from this book. Now, in the Manu-
samhita, it is clearly stated that a woman should not be given freedom. That
does not mean that women are to be kept as slaves, but they are like children.
Children are not given freedom, but that does not mean that they are kept as
slaves. The demons have now neglected such injunctions, and they think that
women should be given as much freedom as men. However, this has not
improved the social condition of the world. Actually, a woman should be
given protection at every stage of life. She should be given protection by the
father in her younger days, by the husband in her youth, and by the grownup
sons in her old age. This is proper social behavior according to the Manu-
samhita. But modern education has artificially devised a puffed up concept of
womanly life, and therefore marriage is practically now an imagination in
human society. Nor is the moral condition of woman very good now. The

demons, therefore, do not accept any instruction which is good for society, and
because they do not follow the experience of great sages and the rules and
regulations laid down by the sages, the social condition of the demoniac
people is very miserable.

TEXT 8

\K II

asatyam apratistham te
jagad ahur amsvaram
aparaspara-sambhutam
kim anyat kama-haitukam

asatyam —unreal; apratistham —without foundation; te —they; jagat —the
cosmic manifestation; ahuh —is said; amsvaram —with no controller;
aparaspara —by mutual lust; sambhutam —caused; kim anyat —there is no
other cause; kama-haitukam —it is due to lust only.

TRANSLATION

They say that this world is unreal, that there is no foundation and that
there is no God in control. It is produced of sex desire, and has no cause
other than lust.

PURPORT

The demoniac conclude that the world is phantasmagoria. There is no
cause, no effect, no controller, no purpose: everything is unreal. They say that
this cosmic manifestation arises due to chance material actions and reactions.
They do not think that the world was created by God for a certain purpose.
They have their own theory: that the world has come about in its own way and
that there is no reason to believe that there is a God behind it. For them there
is no difference between spirit and matter, and they do not accept the Supreme
Spirit. Everything is matter only, and the whole cosmos is supposed to be a

mass of ignorance. According to them, everything is void, and whatever
manifestation exists is due to our ignorance in perception. They take it for
granted that all manifestation of diversity is a display of ignorance. Just as in a
dream we may create so many things, which actually have no existence, so
when we are awake we shall see that everything is simply a dream. But
factually, although the demons say that life is a dream, they are very expert in
enjoying this dream. And so, instead of acquiring knowledge, they become
more and more implicated in their dreamland. They conclude that as a child is
simply the result of sexual intercourse between man and woman, this world is
born without any soul. For them it is only a combination of matter that has
produced the living entities, and there is no question of the existence of the
soul. As many living creatures come out from perspiration and from a dead
body without any cause, similarly, the whole living world has come out of the
material combinations of the cosmic manifestation. Therefore material nature
is the cause of this manifestation, and there is no other cause. They do not
believe in the words of Krsna in Bhagavad-gTta: mayadhyaksena prakrtih
suyate sa-caracaram. "Under My direction the whole material world is
moving." In other words, amongst the demons there is no perfect knowledge
of the creation of this world; every one of them has some particular theory of
his own. According to them, one interpretation of the scriptures is as good as
another, for they do not believe in a standard understanding of the scriptural
injunctions.

TEXT 9

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etarh drstim avastabhya

nastatmano 'Ipa-buddhayah
prabhavanty ugra-karmanah
ksayaya jagato 'hitah

etam —thus; drstim —vision; avastabhya —accepting; nasta —lost; atmanah
—self; alpa-buddhayah —less intelligent; prabhavanti —flourish; ugra-
karmanah —in painful activities; ksayaya —for destruction; jagatah —of the
world; ahitah —unbeneficial.

TRANSLATION

Following such conclusions, the demoniac, who are lost to themselves
and who have no intelligence, engage in unbeneficial, horrible works
meant to destroy the world.

PURPORT

The demoniac are engaged in activities that will lead the world to
destruction. The Lord states here that they are less intelligent. The
materialists, who have no concept of God, think that they are advancing. But,
according to Bhagavad-gita, they are unintelligent and devoid of all sense.
They try to enjoy this material world to the utmost limit and therefore always
engage in inventing something for sense gratification. Such materialistic
inventions are considered to be advancement of human civilization, but the
result is that people grow more and more violent and more and more cruel,
cruel to animals and cruel to other human beings. They have no idea how to
behave toward one another. Animal killing is very prominent amongst
demoniac people. Such people are considered the enemies of the world
because ultimately they will invent or create something which will bring
destruction to all. Indirectly, this verse anticipates the invention of nuclear
weapons, of which the whole world is today very proud. At any moment war
may take place, and these atomic weapons may create havoc. Such things are
created solely for the destruction of the world, and this is indicated here. Due
to godlessness, such weapons are invented in human society; they are not
meant for the peace and prosperity of the world.

TEXT 10

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kamam asritya duspuram
dambha-mana-madanvitah
mohad grhTtvasad-grahan
pravartante 'suci-vratah

kamam —lust; asritya —taking shelter of; duspuram —insatiable; dambha —
pride; maria —false prestige; mada-anvitah —absorbed in conceit; mohat —by
illusion; grhTtva —taking; asat —nonpermanent; grahan —things; pravartante
—flourish; asuci —unclean; vratah —avowed.

TRANSLATION

The demoniac, taking shelter of insatiable lust, pride and false prestige,
and being thus illusioned, are always sworn to unclean work, attracted by
the impermanent.

PURPORT

The demoniac mentality is described here. The demons' lust is never
satiated. They will go on increasing and increasing their insatiable desires for
material enjoyment. Although they are always full of anxieties on account of
accepting nonpermanent things, they still continue to engage in such activities
out of illusion. They have no knowledge and cannot tell that they are heading
the wrong way. Accepting nonpermanent things, such demoniac people create
their own God, create their own hymns and chant accordingly. The result is
that they become more and more attracted to two things-sex enjoyment and
accumulation of material wealth. The word asuci-vratah, unclean vow, is very
significant in this connection. Such demoniac people are only attracted by
wine, women, gambling and meat eating; those are their asuci, unclean habits.
Induced by pride and false prestige, they create some principles of religion
which are not approved by the Vedic injunctions. Although such demoniac
people are most abominable in the world, still, by artificial means, the world
creates a false honor for them. Although they are gliding toward hell, they
consider themselves very much advanced.

TEXTS 11-12

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cintam aparimeyam ca
pralayantam upasritah
kamopabhoga-parama
etavad id niscitah
asa-pasa-satair baddhah
kama-krodha-parayanah
Thante kama-bhogartham
anyayenartha-sahcayan

cintam —fears and anxieties; aparimeyam —unmeasurable; ca —and;
pralaya-antam —unto the point of death; upasritah —having taken shelter of
them; kama-upabhoga —sense gratification; paramah —the highest goal of life;
etavat —thus; id —in this way; niscitah —ascertain; asa-pasa —entanglement in
the network of hope; sataih —by hundreds; baddhah —being bound; kama
—lust; krodha —anger; parayanah —always situated in that mentality; Thante
—desire; kama —lust; bhoga —sense enjoyment; artham —for that purpose;
anydyena —illegally; artha —wealth; sahcayan —accumulate.

TRANSLATION

They believe that to gratify the senses unto the end of life is the prime
necessity of human civilization. Thus there is no end to their anxiety.
Being bound by hundreds and thousands of desires, by lust and anger,
they secure money by illegal means for sense gratification.

PURPORT

The demoniac accept that the enjoyment of the senses is the ultimate goal of
life, and this concept they maintain until death. They do not believe in life
after death, and they do not believe that one takes on different types of bodies
according to one's karma, or activities in this world. Their plans for life are
never finished, and they go on preparing plan after plan, all of which are never
finished. We have personal experience of a person of such demoniac
mentality, who, even at the point of death, was requesting the physician to
prolong his life for four years more because his plans were not yet complete.
Such foolish people do not know that a physician cannot prolong life even for
a moment. When the notice is there, there is no consideration of the man's

desire. The laws of nature do not allow a second beyond what one is destined
to enjoy.

The demoniac person, who has no faith in God or the Supersoul within
himself, performs all kinds of sinful activities simply for sense gratification.
He does not know that there is a witness sitting within his heart. The
Supersoul is observing the activities of the individual soul. As it is stated in
the Vedic literature, the Upanisads, there are two birds sitting in one tree; the
one is acting and enjoying or suffering the fruits of the branches, and the other
is witnessing. But one who is demoniac has no knowledge of Vedic scripture,
nor has he any faith; therefore he feels free to do anything for sense
enjoyment, regardless of the consequences.

TEXTS 13-15

11*3 II

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idam adya maya labdham
imam prapsye manoratham
idam astidam api me

bhavisyati punar dhanam
asau maya hatah satrur
hanisye caparan api
Tsvaro 'ham aham bhogT
siddho 'ham balavan sukhT
adhyo 'bhijanavan asmi
ko'nyo'sti sadrso maya
yaksye dasyami modisya
ity ajhana-vimohitah

idam —this; adya —today; maya —by me; labdham —gained; imam —this;
prapsye —I shall gain; manoratham —according to my desires; idam —this; asti
—there is; idam —this; api —also; me —mine; bhavisyati —will increase in the

future; punah —again; dhanam —wealth; asau —that; may a —by me; hatah
—has been killed; satruh —enemy; hanisye —I shall kill; ca —also; aparan
—others; api —certainly; Tsvarah —the lord; aham —I am; aham —I am; bhogi
—the enjoyer; siddhah —perfect; aham —I am; balavan —powerful; sukhT —
happy; adhyah —wealthy; abhijanavan —surrounded by aristocratic relatives;
asmi —I am; kah —who else; anyah —other; asti —there is; sadrsah —like; maya
—me; yaksye —I shall sacrifice; dasyami —I shall give in charity; modisye —I
shall rejoice; iti —thus; ajhana —ignorance; vimohitah —deluded by.

TRANSLATION

The demoniac person thinks: "So much wealth do I have today, and I
will gain more according to my schemes. So much is mine now, and it will
increase in the future, more and more. He is my enemy, and I have killed
him; and my other enemy will also be killed. I am the lord of everything, I
am the enjoyer, I am perfect, powerful and happy. I am the richest man,
surrounded by aristocratic relatives. There is none so powerful and happy
as I am. I shall perform sacrifices, I shall give some charity, and thus I
shall rejoice." In this way, such persons are deluded by ignorance.

TEXT 16

W3rTT: HdT-d 11^ II

aneka-citta-vibhranta
moha-jala-samavrtah
prasaktah kama-bhogesu
patanti narake 'sucau

aneka —numerous; citta-vibhrantah —perplexed by anxieties; moha —of
illusions; jala —by a network; samavrtah —surrounded; prasaktah —attached;
kama —lust; bhogesu —sense gratification; patanti —glides down; narake —
into hell; asucau —unclean.

TRANSLATION

Thus perplexed by various anxieties and bound by a network of
illusions, one becomes too strongly attached to sense enjoyment and falls
down into hell.

PURPORT

The demoniac man knows no limit to his desire to acquire money. That is
unlimited. He only thinks how much assessment he has just now and schemes
to engage that stock of wealth farther and farther. For that reason, he does not
hesitate to act in any sinful way and so deals in the black market for illegal
gratification. He is enamoured by the possessions he has already, such as land,
family, house and bank balance, and he is always planning to improve them.
He believes in his own strength, and he does not know that whatever he is
gaining is due to his past good deeds. He is given an opportunity to
accumulate such things, but he has no conception of past causes. He simply
thinks that all his mass of wealth is due to his own endeavor. A demoniac
person believes in the strength of his personal work, not in the law of karma.
According to the law of karma, a man takes his birth in a high family, or
becomes rich, or very well educated, or very beautiful because of good work
in the past. The demoniac thinks that all these things are accidental and due to
the strength of his personal ability. He does not sense any arrangement behind
all the varieties of people, beauty, and education. Anyone who comes into
competition with such a demoniac man is his enemy. There are many
demoniac people, and each is enemy to the others. This enmity becomes more
and more deep-between persons, then between families, then between
societies, and at last between nations. Therefore there is constant strife, war
and enmity all over the world.

Each demoniac person thinks that he can live at the sacrifice of all others.
Generally, a demoniac person thinks of himself as the Supreme God, and a
demoniac preacher tells his followers: "Why are you seeking God elsewhere?
You are all yourselves God! Whatever you like, you can do. Don't believe in
God. Throw away God. God is dead." These are the demoniac's preachings.

Although the demoniac person sees others equally rich and influential, or
even more so, he thinks that no one is richer than him and that no one is more
influential than him. As far as promotion to the higher planetary system is
concerned, he does not believe in performing yajnas or sacrifices. Demons
think that they will manufacture their own process of yajna and prepare some

machine, by which they will be able to reach any higher planet. The best
example of such a demoniac man was Ravana. He offered a program to the
people by which he would prepare a staircase so that anyone could reach the
heavenly planets without performing sacrifices, such as are prescribed in the
Vedas. Similarly, in the present age such demoniac men are striving to reach
the higher planetary systems by mechanical arrangement. These are examples
of bewilderment. The result is that, without their knowledge, they are gliding
toward hell. Here the Sanskrit word moha-jala is very significant. Jala means
net; like fishes caught in a net, they have no way to come out.

TEXT 17

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atma-sambhavitah stabdha
dhana-mana-madanvitah
yajante nama-yajhais te
dambhenavidhi-purvakam

atma-sambhavitah —self-complacent; stabdhah —impudent; dhana-mana
—wealth and false prestige; mada-anvitah —absorbed in pride; yajante
—perform sacrifices; nama —in name only; yajhaih —with such a sacrifice; te
—they; dambhena —out of pride; avidhi-purvakam —without following any
rules and regulations.

TRANSLATION

Self-complacent and always impudent, deluded by wealth and false
prestige, they sometimes perform sacrifices in name only without
following any rules or regulations.

PURPORT

Thinking themselves all in all, not caring for any authority or scripture, the
demoniac sometimes perform so-called religious or sacrificial rites. And since

they do not believe in authority, they are very impudent. This is due to illusion
caused by accumulating some wealth and false prestige. Sometimes such
demons take up the role of preacher, mislead the people, and become known
as religious reformers or as incarnations of God. They make a show of
performing sacrifices, or they worship the demigods, or manufacture their
own God. Common men advertise them as God and worship them, and by the
foolish they are considered advanced in the principles of religion, or in the
principles of spiritual knowledge. They take the dress of the renounced order
of life and engage in all nonsense in that dress. Actually there are so many
restrictions for one who has renounced this world. The demons, however, do
not care for such restrictions. They think that whatever path one can create is
one's own path; there is no such thing as a standard path one has to follow.
The word avidhi-piirvakam, meaning disregard for the rules and regulations, is
especially stressed here. These things are always due to ignorance and
illusion.

TEXT 18

: 11^ ||

ahahkaram balam darpam

kamarh krodham ca samsritah
mam atma-para-dehesu
pradvisanto 'bhyasuyakah

ahahkaram —false ego; balam —strength; darpam —pride; kamam —lust;
krodham —anger; ca —also; samsritah —having taken shelter of; mam —Me;
atma —one's own; para-dehesu —in other bodies; pradvisantah —blasphemes;
abhyasiiyakah —envious.

TRANSLATION

Bewildered by false ego, strength, pride, lust and anger, the demon
becomes envious of the Supreme Personality of Godhead, who is situated
in his own body and in the bodies of others, and blasphemes against the
real religion.

PURPORT

A demoniac person, being always against God's supremacy, does not like to
believe in the scriptures. He is envious of both the scriptures and of the
existence of the Supreme Personality of Godhead. This is caused by his so-
called prestige and his accumulation of wealth and strength. He does not know
that the present life is a preparation for the next life. Not knowing this, he is
actually envious of his own self, as well as of others. He commits violence on
other bodies and on his own. He does not care for the supreme control of the
Personality of Godhead because he has no knowledge. Being envious of the
scriptures and the Supreme Personality of Godhead, he puts forward false
arguments against the existence of God and refutes the scriptural authority. He
thinks himself independent and powerful in every action. He thinks that since
no one can equal him in strength, power, or in wealth, he can act in any way
and no one can stop him. If he has an enemy who might check the
advancement of his sensual activities, he makes plans to cut him down by his
own power.

TEXT 19

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tan aham dvisatah kruran
samsaresu naradhaman
ksipamy ajasram asubhan
asurTsv eva yonisu

tan —those; aham —I; dvisatah —envious; kruran —mischievous; samsaresu
—into the ocean of material existence; naradhaman —the lowest of mankind;
ksipami —put; ajasram —innumerable; asubhan —inauspicious; asurTsu —
demoniac; eva —certainly; yonisu —in the wombs.

TRANSLATION

Those who are envious and mischievous, who are the lowest among

men, are cast by Me into the ocean of material existence, into various
demoniac species of life.

PURPORT

In this verse it is clearly indicated that the placing of a particular individual
soul in a particular body is the prerogative of the supreme will. The demoniac
person may not agree to accept the supremacy of the Lord, and it is a fact that
he may act according to his own whims, but his next birth will depend upon
the decision of the Supreme Personality of Godhead and not on himself. In the
SrTmad-Bhagavatam, Third Canto, it is stated that an individual soul, after his
death, is put into the womb of a mother where he gets a particular type of
body under the supervision of superior power. Therefore in the material
existence we find so many species of life-animals, insects, men, and so on.
All are arranged by the superior power. They are not accidental. As for the
demoniac, it is clearly said here that they are perpetually put into the wombs
of demons, and thus they continue to be envious, the lowest of mankind. Such
demoniac species of life are held to be always full of lust, always violent and
hateful and always unclean. They are just like so many beasts in a jungle.

TEXT 20

asurim yonim apanna
mudha janmani janmani
mam aprapyaiva kaunteya
tato yanty adhamam gatim

asurim —demoniac; yonim —species; apannah —gaining; mudhah —the
foolish; janmani janmani —in birth after birth; mam —unto Me; aprapya —
without achieving; eva —certainly; kaunteya —O son of KuntI; tatah —
thereafter; yanti —goes; adhamam —condemned; gatim —destination.

TRANSLATION

Attaining repeated birth amongst the species of demoniac life, such
persons can never approach Me. Gradually they sink down to the most
abominable type of existence.

PURPORT

It is known that God is all-merciful, but here we find that God is never
merciful to the demoniac. It is clearly stated that the demoniac people, life
after life, are put into the wombs of similar demons, and, not achieving the
mercy of the Supreme Lord, they go down and down, so that at last they
achieve bodies like those of cats, dogs and hogs. It is clearly stated that such
demons have practically no chance of receiving the mercy of God at any stage
of later life. In the Vedas also it is stated that such persons gradually sink to
become dogs and hogs. It may be then argued in this connection that God
should not be advertised as all-merciful if He is not merciful to such demons.
In answer to this question, in the Vedanta-sutra we find that the Supreme Lord
has no hatred for anyone. The placing of the asuras, the demons, in the lowest
status of life is simply another feature of His mercy. Sometimes the asuras are
killed by the Supreme Lord, but this killing is also good for them, for in Vedic
literature we find that anyone who is killed by the Supreme Lord becomes
liberated. There are instances in history of many asuras —Ravana, Kamsa,
Hiranyakasipu—to whom the Lord appeared in various incarnations just to
kill. Therefore God's mercy is shown to the asuras if they are fortunate
enough to be killed by Him.

TEXT 21

IR? H

tri-vidharh narakasyedam
dvararh nasanam atmanah
kamah krodhas tatha lobhas
tasmad etat trayarin tyajet

tri-vidham —three kinds of; narakasya —hellish; idam —this; dvaram —gate;

nasanam —destructive; atmanah —of the self; kamah —lust; krodhah —anger;
tatha —as well as; lobhah —greed; tasmat —therefore; etat —these; trayam —
three; tyajet —must give up.

TRANSLATION

There are three gates leading to this hell-lust, anger, and greed. Every
sane man should give these up, for they lead to the degradation of the
soul.

PURPORT

The beginning of demoniac life is described herein. One tries to satisfy his
lust, and when he cannot, anger and greed arise. A sane man who does not
want to glide down to the species of demoniac life must try to give up these
three enemies which can kill the self to such an extent that there will be no
possibility of liberation from this material entanglement.

TEXT 22

IR^ II

etair vimuktah kaunteya

tamo-dvarais tribhir narah
acaraty atmanah sreyas
tato yati param gatim

etaih —by these; vimuktah —being liberated; kaunteya —O son of KuntI;
tamah-dvaraih —the gates of ignorance; tribhih —three kinds of; narah —a
person; acarati —performs ; atmanah —self; sreyah —benediction; tatah
—thereafter; yati —goes; param —supreme; gatim —destination.

TRANSLATION

The man who has escaped these three gates of hell, O son of KuntI,

performs acts conducive to self-realization and thus gradually attains the
supreme destination.

PURPORT

One should be very careful of these three enemies to human life: lust, anger,
and greed. The more a person is freed from lust, anger and greed, the more his
existence becomes pure. Then he can follow the rules and regulations enjoined
in the Vedic literature. By following the regulative principles of human life,
one gradually raises himself to the platform of spiritual realization. If one is so
fortunate, by such practice, to rise to the platform of Krsna consciousness,
then success is guaranteed for him. In the Vedic literature, the ways of action
and reaction are prescribed to enable one to come to the stage of purification.
The whole method is based on giving up lust, greed and anger. By cultivating
knowledge of this process, one can be elevated to the highest position of self-
realization; this self-realization is perfected in devotional service. In that
devotional service, the liberation of the conditioned soul is guaranteed.
Therefore, according to the Vedic system, there are instituted the four orders
of life and the four statuses of life, called the caste system and the spiritual
order system. There are different rules and regulations for different castes or
divisions of society, and if a person is able to follow them, he will be
automatically raised to the highest platform of spiritual realization. Then he
can have liberation without a doubt.

TEXT 23

*T: ^ |

sr^TT'Ki J|(d^ IR3 II

yah sastra-vidhim utsrjya
vartate kama-karatah
na sa siddhim avapnoti

na sukham na pararh gatim

yah —anyone; sastra-vidhim —the regulations of the scriptures; utsrjya
—giving up; vartate —remains; kama-karatah —acting whimsically in lust; na
— never; sah —he; siddhim —perfection; avapnoti —achieves; na —never;

sukham —happiness; na —never; param —the supreme; gadm —perfectional
stage.

TRANSLATION

But he who discards scriptural injunctions and acts according to his
own whims attains neither perfection, nor happiness, nor the supreme
destination.

PURPORT

As described before, the sastra-vidhim, or the direction of the sastra, is
given to the different castes and orders of human society. Everyone is
expected to follow these rules and regulations. If one does not follow them
and acts whimsically according to his lust, greed and desire, then he never will
be perfect in his life. In other words, a man may theoretically know all these
things, but if he does not apply them in his own life, then he is to be known as
the lowest of mankind. In the human form of life, a living entity is expected to
be sane and to follow the regulations given for elevating his life to the highest
platform, but if he does not follow them, then he degrades himself. But even if
he follows the rules and regulations and moral principles and ultimately does
not come to the stage of understanding the Supreme Lord, then all his
knowledge becomes spoiled. Therefore one should gradually raise himself to
the platform of Krsna consciousness and devotional service; it is then and
there that he can attain the highest perfectional stage, not otherwise.

The word kama-caratah is very significant. A person who knowingly
violates the rules acts in lust. He knows that this is forbidden, still he acts.
This is called acting whimsically. He knows that this should be done, but still
he does not do it; therefore he is called whimsical. Such persons are destined
to be condemned by the Supreme Lord. Such persons cannot have the
perfection which is meant for the human life. The human life is especially
meant for purifying one's existence, and one who does not follow the rules and
regulations cannot purify himself, nor can he attain the real stage of happiness.

TEXT 24

IR* II

tasmac chastrarh pramanam te
karyakarya-vyavasthitau
jnatva sastra-vidhanoktam
karma kartum iharhasi

tasmat —therefore; sastram —scriptures; pramanam —evidence; te —your;
karya —duty; akarya —forbidden activities; vyavasthitau —in determining;
jnatva —knowing; sastra —of scripture; vidhana —regulations; uktam —as
declared; karma —work; kartum —to do; iha arhasi —you should do it.

TRANSLATION

One should understand what is duty and what is not duty by the
regulations of the scriptures. Knowing such rules and regulations, one
should act so that he may gradually be elevated.

PURPORT

As stated in the Fifteenth Chapter, all the rules and regulations of the Vedas
are meant for knowing Krsna. If one understands Krsna from the Bhagavad-
gfta and becomes situated in Krsna consciousness, engaging himself in
devotional service, he has reached the highest perfection of knowledge offered
by the Vedic literature. Lord Caitanya Mahaprabhu made this process very
easy: He asked people simply to chant Hare Krsna, Hare Krsna, Krsna Krsna,
Hare Hare/ Hare Rama, Hare Rama, Rama Rama, Hare Hare and to engage in
the devotional service of the Lord and eat the remnants of foodstuff offered to
the Deity. One who is directly engaged in all these devotional activities is to
be understood as having studied all Vedic literature. He has come to the
conclusion perfectly. Of course, for the ordinary persons who are not in Krsna
consciousness or who are not engaged in devotional service, what is to be
done and what is not to be done must be decided by the injunctions of the
Vedas. One should act accordingly, without argument. That is called following
the principles of sastra, or scripture. Sastra is without the four principal
defects that are visible in the conditioned soul: imperfect senses, the
propensity for cheating, certainty of committing mistakes, and certainty of

being illusioned. These four principal defects in conditioned life disqualify
one from putting forth rules and regulations. Therefore, the rules and
regulations as described in the sastra —being above these defects—are
accepted without alteration by all great saints, acaryas, and great souls.

In India there are many parties of spiritual understanding, generally
classified as two: the impersonalist and the personalist. Both of them,
however, lead their lives according to the principles of the Vedas. Without
following the principles of the scriptures, one cannot elevate himself to the
perfectional stage. One who actually, therefore, understands the purport of the
sastras is considered fortunate.

In human society, aversion to the principles of understanding the Supreme
Personality of Godhead is the cause of all falldowns. That is the greatest
offense of human life. Therefore, may a, the material energy of the Supreme
Personality of Godhead, is always giving us trouble in the shape of the
threefold miseries. This material energy is constituted of the three modes of
material nature. One has to raise himself at least to the mode of goodness
before the path to understanding the Supreme Lord can be opened. Without
raising oneself to the standard of the mode of goodness, one remains in
ignorance and passion, which are the cause of demoniac life. Those in the
modes of passion and ignorance deride the scriptures, deride the holy man,
and deride the proper understanding of the spiritual master, and they do not
care for the regulations of the scriptures. In spite of hearing the glories of
devotional service, they are not attracted. Thus they manufacture their own
way of elevation. These are some of the defects of human society, which lead
to the demoniac status of life. If, however, one is able to be guided by a proper
and bona fide spiritual master, who can lead one to the path of elevation, to the
higher stage, then one's life becomes successful.

Thus end the Bhakdvedanta Purports to the Sixteenth Chapter of the
Srimad-Bhagavad-gXta in the matter of the Divine and Demoniac Natures.

CHAPTER SEVENTEEN

The Divisions of Faith

TEXT 1

vWM I

^ | kkR Pm^c^ Id I: I

rhi fail f 3T$^I 'HcrWI^ II? II

arjuna uvaca
ye sastra-vidhim utsrjya
yajante sraddhayanvitah

tesam nistha tu ka krsna
sattvam aho rajas tamah

arjunah uvaca —Arjuna said; ye —those; sastra-vidhim —the regulations of
scripture; utsrjya —giving up; yajante —worships; sraddhaya —full faith;
anvitah —possessed of; tesam —of them; nistha —faith; tu —but; ka —what is
that; krsna —O Krsna; sattvam —in goodness; aho —said; rajah —in passion;
tamah —in ignorance.

TRANSLATION

Arjuna said, O Krsna, what is the situation of one who does not follow
the principles of scripture but worships according to his own
imagination? Is he in goodness, in passion or in ignorance?

PURPORT

In the Fourth Chapter, thirty-ninth verse, it is said that a person faithful to a
particular type of worship gradually becomes elevated to the stage of
knowledge and attains the highest perfectional stage of peace and prosperity.
In the Sixteenth Chapter, it is concluded that one who does not follow the
principles laid down in the scriptures is called an asura, demon, and one who
follows the scriptural injunctions faithfully is called a deva, or demigod. Now,
if one, with faith, follows some rules which are not mentioned in the scriptural
injunctions, what is his position? This doubt of Arjuna is to be cleared by
Krsna. Are those who create some sort of God by selecting a human being and
placing their faith in him worshiping in goodness, passion or ignorance? Do
such persons attain the perfectional stage of life? Is it possible for them to be
situated in real knowledge and elevate themselves to the highest perfectional
stage? Do those who do not follow the rules and regulations of the scriptures
but who have faith in something and worship gods and demigods and men
attain success in their effort? Arjuna is putting these questions to Krsna.

TEXT 2

% Rh r HT I

^lfrrt+1 3d dH*fi %1% cTf^PJ IR II

srf bhagavan uvaca
tri-vidha bhavati sraddha
dehinarh sa svabhava-ja
sattviki rajas! caiva
tamasT ceti tam srnu

sri bhagavan uvaca —the Supreme Personality of Godhead said; tri-vidha —
three kinds; bhavati —become; sraddha —faith; dehinam —of the embodied; sa
—that; sva-bhava-ja —according to his mode of material nature; sattviki —
mode of goodness; rajasT —mode of passion; ca —also; eva —certainly; tamasT
—mode of ignorance; ca —and; iti —thus; tam —that; srnu —hear from Me.

TRANSLATION

The Supreme Lord said, according to the modes of nature acquired by
the embodied soul, one's faith can be of three kinds-goodness, passion or
ignorance. Now hear about these.

PURPORT

Those who know the rules and regulations of the scriptures, but, out of
laziness or indolence, give up following these rules and regulations, are
governed by the modes of material nature. According to their previous
activities in the modes of goodness, passion or ignorance, they acquire a
nature which is of a specific quality. The association of the living entity with
the different modes of nature has been going on perpetually since the living
entity is in contact with material nature. Thus he acquires different types of
mentality according to his association with the material modes. But this nature
can be changed if one associates with a bona fide spiritual master and abides
by his rules and the scriptures. Gradually, one can change his position from
ignorance to goodness, or from passion to goodness. The conclusion is that
blind faith in a particular mode of nature cannot help a person become

elevated to the perfectional stage. One has to consider things carefully, with
intelligence, in the association of a bona fide spiritual master. Thus one can
change his position to a higher mode of nature.

TEXT 3

WS*T^ 113 II

sattvanurupa sarvasya

sraddha bhavati bharata
sraddha-mayo 'yam puruso

yo yac-chraddhah sa eva sah

sattva-anurupa —according to the existence; sarvasya —of everyone;
sraddha —faith; bhavati —becomes; bharata —O son of Bharata; sraddha —
faith; mayah —full; ayam —this; purusah —living entity; yah —anyone; yat —
that; sraddhah —faith; sah —that; eva —certainly; sah —he.

TRANSLATION

According to one's existence under the various modes of nature, one
evolves a particular kind of faith. The living being is said to be of a
particular faith according to the modes he has acquired.

PURPORT

Everyone has a particular type of faith, regardless of what he is. But his
faith is considered good, passionate or ignorant according to the nature he has
acquired. Thus, according to his particular type of faith, one associates with
certain persons. Now the real fact is that every living being, as is stated in the
Fifteenth Chapter, is originally the fragmental part and parcel of the Supreme
Lord. Therefore one is originally transcendental to all the modes of material
nature. But when one forgets his relationship with the Supreme Personality of
Godhead and comes into contact with the material nature in conditional life,

he generates his own position by association with the different varieties of
material nature. The resultant artificial faith and existence are only material.
Although one may be conducted by some impression, or some conception of
life, still, originally, he is nirguna, or transcendental. Therefore one has to
become cleansed of the material contamination that he has acquired in order to
regain his relationship with the Supreme Lord. That is the only path back
without fear: Krsna consciousness. If one is situated in Krsna consciousness,
then that path is guaranteed for his elevation to the perfectional stage. If one
does not take to this path of self-realization, then he is surely to be conducted
by the influence of the modes of nature.

The word sattva, or faith, is very significant in this verse. Sattva or faith
always comes out of the works of goodness. One's faith may be in a demigod
or some created God or some mental concoction. It is supposed to be one's
strong faith in something that is productive of the works of material goodness.
But in material conditional life, no works of material nature are completely
purified. They are mixed. They are not in pure goodness. Pure goodness is
transcendental; in purified goodness one can understand the real nature of the
Supreme Personality of Godhead. As long as one's faith is not completely in
purified goodness, the faith is subject to contamination by any of the modes of
material nature. The contaminated modes of material nature expand to the
heart. Therefore according to the position of the heart in contact with a
particular mode of material nature, one's faith is established. It should be
understood, that if one's heart is in the mode of goodness, his faith is also in
the mode of goodness. If his heart is in the mode of passion, his faith is also in
the mode of passion. And if his heart is in the mode of darkness, illusion, his
faith is also thus contaminated. Thus we find different types of faith in this
world, and there are different types of religions due to different types of faith.
The real principle of religious faith is situated in the mode of pure goodness,
but because the heart is tainted, we find different types of religious principles.
Thus according to different types of faith, there are different kinds of worship.

TEXT 4

dWUI mMI: IK II

yajante sattvika devan

yaksa-raksamsi rajasah
pretan bhuta-ganams canye
yajante tamasa janah

yajante —worship; sattvikah —those who are in the mode of goodness;
devan —demigods; yaksa-raksamsi rajasah —those who are in the mode of
passion worship demons; pretan —dead spirits; bhuta-ganan —ghosts; ca anye
—and others; yajante —worship; tamasah —in the mode of ignorance; janah
—people.

TRANSLATION

Men in the mode of goodness worship the demigods; those in the mode
of passion worship the demons; and those in the mode of ignorance
worship ghosts and spirits.

PURPORT

In this verse the Supreme Personality of Godhead describes different kinds
of worshipers according to their external activities. According to scriptural
injunction, only the Supreme Personality of Godhead is worshipable, but those
who are not very conversant with, or faithful to, the scriptural injunctions
worship different objects, according to their specific situations in the modes of
material nature. Those who are situated in goodness generally worship the
demigods. The demigods include Brahma, Siva and others such as Indra,
Candra and the sun-god. There are various demigods. Those in goodness
worship a particular demigod for a particular purpose. Similarly, those who
are in the mode of passion worship the demons. We recall that during the
Second World War, a man in Calcutta worshiped Hitler because thanks to that
war he had amassed a large amount of wealth by dealing in the black market.
Similarly, those in the modes of passion and ignorance generally select a
powerful man to be God. They think that anyone can be worshiped as God and
that the same results will be obtained.

Now, it is clearly described here that those who are in the mode of passion
worship and create such gods, and those who are in the mode of ignorance, in

darkness, worship dead spirits. Sometimes people worship at the tomb of
some dead man. Sexual service is also considered to be in the mode of
darkness. Similarly, in remote villages in India there are worshipers of ghosts.
We have seen that in India the lower class people sometimes go to the forest,
and if they have knowledge that a ghost lives in a tree, they worship that tree
and offer sacrifices. These different kinds of worship are not actually God
worship. God worship is for persons who are transcendentally situated in pure
goodness. In the Srimad-Bhagavatam it is said, sattvarh visuddham vasudeva-
sabditam. "When a man is situated in pure goodness, he worships Vasudeva."
The purport is that those who are completely purified of the material modes of
nature and who are transcendentally situated can worship the Supreme
Personality of Godhead.

The impersonalists are supposed to be situated in the mode of goodness,
and they worship five kinds of demigods. They worship the impersonal Visnu,
or Visnu form in the material world, which is known as philosophized Visnu.
Visnu is the expansion of the Supreme Personality of Godhead, but the
impersonalists, because they do not ultimately believe in the Supreme
Personality of Godhead, imagine that the Visnu form is just another aspect of
the impersonal Brahman; similarly, they imagine that Lord Brahma is the
impersonal form in the material mode of passion. Thus they sometimes
describe five kinds of gods that are worshipable, but because they think that
the actual truth is impersonal Brahman, they dispose of all worshipable
objects at the ultimate end. In conclusion, the different qualities of the material
modes of nature can be purified through association with persons who are of
transcendental nature.

TEXTS 5-6

aWHr^fa^d ^Hd^-d ^dHl 'jHI: I

II* II

JTT^qi^ :^|<j<^dir-d^l^fd^^^K II

asastra-vihitarh ghoram
tapyante ye tapo janah
dambhdhafikdra-samyuktdh

kama-raga-balanvitah
karsayantah sarTra-stham
bhuta-gramam acetasah
mam caivantah sarTra-stham
tan viddhy asura-niscayan

asastra —not mentioned in the scriptures; vihitam —directed; ghoram —
harmful to others; tapyante —undergo penances; ye —those; tapah —
austerities; janah —persons; dambha —pride; ahahkara —egotism; sarhyuktah
—engaged; kama —lust; raga —attachment; bala —force; anvitah —impelled
by; karsayantah —tormenting; sarTra-stham —situated within the body;
bhutagramam —combination of material elements; acetasah —by such a
misled mentality; mam —to Me; ca —also; eva —certainly; antah —within;
sarTra-stham —situated in the body; tan —them; viddhi —understand; asura
—demons; niscayan —certainly.

TRANSLATION

Those who undergo severe austerities and penances not recommended
in the scriptures, performing them out of pride, egotism, lust and
attachment, who are impelled by passion and who torture their bodily
organs as well as the Supersoul dwelling within are to be known as
demons.

PURPORT

There are persons who manufacture modes of austerity and penances which
are not mentioned in the scriptural injunctions. For instance, fasting for some
ulterior purpose, such as to promote a purely political end, is not mentioned in
the scriptural directions. The scriptures recommend fasting for spiritual
advancement, not for some political end or social purpose. Persons who take
to such austerities are, according to Bhagavad-gTta, certainly demoniac. Their
acts are against the scriptural injunction and are not beneficial for the people
in general. Actually, they act out of pride, false ego, lust and attachment for
material enjoyment. By such activities, not only are the combination of
material elements of which the body is constructed disturbed, but also the

Supreme Personality of Godhead Himself living within the body. Such
unauthorized fasting or austerities for some political end are certainly very
disturbing to others. They are not mentioned in the Vedic literature. A
demoniac person may think that he can force his enemy or other parties to
comply with his desire by this method, but sometimes one dies by such
fasting. These acts are not approved by the Supreme Personality of Godhead,
and He says that those who engage in them are demons. Such demonstrations
are insults to the Supreme Personality of Godhead because they are enacted in
disobedience to the Vedic scriptural injunctions. The word acetasah is
significant in this connection-persons of normal mental condition must obey
the scriptural injunctions. Those who are not in such a position neglect and
disobey the scriptures and manufacture their own way of austerities and
penances. One should always remember the ultimate end of the demoniac
people, as described in the previous chapter. The Lord forces them to take
birth in the womb of demoniac persons. Consequently they will live by
demoniac principles life after life without knowing their relationship with the
Supreme Personality of Godhead. If, however, such persons are fortunate
enough to be guided by a spiritual master who can direct them to the path of
Vedic wisdom, they can get out of this entanglement and ultimately achieve
the supreme goal.

TEXT 7

rHi ^ IIV9 II

aharas tv api sarvasya
tri-vidho bhavati priyah
yajnas tapas tatha danarh
tesam bhedam imam smu

aharah —eating; tu —certainly; api —also; sarvasya —of everyone; trividhah
—three kinds; bhavati —there are; priyah —dear; yajhah —sacrifice; tapah
—austerity; tatha —also; danam —charity; tesam —of them; bhedam
—differences; imam —thus; srnu —hear.

TRANSLATION

Even food of which all partake is of three kinds, according to the three
modes of material nature. The same is true of sacrifices, austerities and
charity. Listen, and I shall tell you of the distinctions of these.

PURPORT

In terms of different situations and the modes of material nature, there are
differences in the manner of eating, performing sacrifices, austerities and
charities. They are not all conducted on the same level. Those who can
understand analytically what kind of performances are in what modes of
material nature are actually wise; those who consider all kinds of sacrifice or
foods or charity to be the same cannot discriminate, and they are foolish.
There are missionary workers who advocate that one can do whatever he likes
and attain perfection. But these foolish guides are not acting according to the
direction of the scripture. They are manufacturing ways and misleading the
people in general.

TEXT 8-10

TFTT: fw^TT: \K II

3TTfKT <Md^Nll W\ II

^Id'^'I'-H dd<d 'iTd H^d I

dld^T^fcrdHd^d, ll$°ll

ayuh sattva-balarogya-
sukha-priti-vivardhanah
rasyah snigdhah sthira hrdya
aharah sattvika-priyah
katv-amla-lavanaty-usna-
tiksna-ruksa-vidahinah

ahara rajasasyesta

duhkha-sokamaya-pradah
yata-yamarh gata-rasarh
pud paryusitam ca yat
ucchistam api camedhyarh
bhojanarh tamasa-priyam

ayuh —duration of life; sattva —existence; bala —strength; arogya —health;
sukha —happiness; priti —satisfaction; vivardhanah —increasing; rasyah —
juicy; snigdhah —fatty; sthirah —enduring; hrdyah —pleasing to the heart;
aharah —food; sattvika —goodness; priyah —palatable; katu —bitter; amla —
sour; lavana —salty; ad-usna —very hot; tiksna —pungent; ruksa —dry;
vidahinah —burning; aharah —food; rajasasya —in the mode of passion; istah
—palatable; duhkha —distress; soka —misery; amaya-pradah —causing
disease;; yata-yamam —food cooked three hours before being eaten; gata-
rasam —tasteless; pud —bad smelling; paryusitam —decomposed; ca —also;
yat —that which; ucchistam —remnants of food eaten by others; api —also; ca
—and; amedhyam —untouchable; bhojanam —eating; tamasa —to one in the
mode of darkness; priyam —dear.

TRANSLATION

Foods in the mode of goodness increase the duration of life, purify one's
existence and give strength, health, happiness and satisfaction. Such
nourishing foods are sweet, juicy, fattening and palatable. Foods that are
too bitter, too sour, salty, pungent, dry and hot, are liked by people in the
modes of passion. Such foods cause pain, distress, and disease. Food
cooked more than three hours before being eaten, which is tasteless, stale,
putrid, decomposed and unclean, is food liked by people in the mode of
ignorance.

PURPORT

The purpose of food is to increase the duration of life, purify the mind and
aid bodily strength. This is its only purpose. In the past, great authorities
selected those foods that best aid health and increase life's duration, such as

milk products, sugar, rice, wheat, fruits and vegetables. These foods are very
dear to those in the mode of goodness. Some other foods, such as baked corn
and molasses, while not very palatable in themselves, can be made pleasant
when mixed with milk or other foods. They are then in the mode of goodness.
All these foods are pure by nature. They are quite distinct from untouchable
things like meat and liquor. Fatty foods, as mentioned in the eighth verse, have
no connection with animal fat obtained by slaughter. Animal fat is available in
the form of milk, which is the most wonderful of all foods. Milk, butter,
cheese and similar products give animal fat in a form which rules out any need
for the killing of innocent creatures. It is only through brute mentality that this
killing goes on. The civilized method of obtaining needed fat is by milk.
Slaughter is the way of subhumans. Protein is amply available through split
peas, dhall, whole wheat, etc.

Foods in the mode of passion, which are bitter, too salty, or too hot or
overly mixed with red pepper, cause misery by producing mucous in the
stomach, leading to disease. Foods in the mode of ignorance or darkness are
essentially those that are not fresh. Any food cooked more than three hours
before it is eaten (except prasadam, food offered to the Lord) is considered to
be in the mode of darkness. Because they are decomposing, such foods give a
bad odor, which often attracts people in this mode but repulses those in the
mode of goodness.

Remnants of food may be eaten only when they are part of a meal that was
first offered to the Supreme Lord or first eaten by saintly persons, especially
the spiritual master. Otherwise the remnants of food are considered to be in
the mode of darkness, and they increase infection or disease. Such foodstuffs,
although very palatable to persons in the mode of darkness, are neither liked
nor even touched by those in the mode of goodness. The best food is the
remnant of what is offered to the Supreme Personality of Godhead. In
Bhagavad-gTta the Supreme Lord says that He accepts preparations of
vegetables, flour and milk when offered with devotion. Patrarh pusparh
phalam toy am. Of course, devotion and love are the chief things which the
Supreme Personality of Godhead accepts. But it is also mentioned that the
prasadam should be prepared in a particular way. Any food prepared by the
injunction of the scripture offered to the Supreme Personality of Godhead can
be taken even if prepared long, long ago, because such food is transcendental.
Therefore to make food antiseptic, eatable and palatable for all persons, one
should offer food to the Supreme Personality of Godhead.

TEXT 11

i|moi|4^fd *TT: ^THTf^r^T: ll$$ II

aphalakanksibhir yajho
vidhi-drsto ya ijyate
yastavyam eveti manah
samadhaya sa sattvikah

aphala-kahksibhih —devoid of desire for result; yajhah —sacrifice; vidhi —
accordingly; drstah —direction; yah —anyone; ijyate —performs; yastavyam —
must be performed; eva —certainly; id —thus; manah —mind; samadhaya —
fixed in; sah —he; sattvikah —is in the mode of goodness.

TRANSLATION

Of sacrifices, that sacrifice performed according to duty and to
scriptural rules, and with no expectation of reward, is of the nature of
goodness.

PURPORT

The general tendency is to offer sacrifice with some purpose in mind, but
here it is stated that sacrifice should be performed without any such desire. It
should be done as a matter of duty. Take, for example, the performance of
rituals in temples or in churches. Generally they are performed with the
purpose of material benefit, but that is not in the mode of goodness. One
should go to a temple or church as a matter of duty, offer respect to the
Supreme Personality of Godhead and offer flowers and eatables. Everyone
thinks that there is no use in going to the temple just to worship God. But
worship for economic benefit is not recommended in the scriptural injunction.
One should go simply to offer respect to the Deity. That will place one in the
mode of goodness. It is the duty of every civilized man to obey the injunctions
of the scriptures and offer respect to the Supreme Personality of Godhead.

TEXT 12

f W^TT^TfrtTW I

RkIV<M*H 11^ II

abhisandhaya tu phalarh

dambhartham api caiva yat
ijyate bharata-srestha

tarn yajnam viddhi rajasam

abhisandhaya —desiring; tu —but; phalam —the result; dambha —pride;
artham —material benefits; api —also; ca —and; eva —certainly; yat —that
which; ijyate —worship; bharata-srestha —O chief of the Bharatas; tam — that;
yajnam —sacrifice; viddhi —know; rajasam —in the mode of passion.

TRANSLATION

But that sacrifice performed for some material end or benefit or
performed ostentatiously, out of pride, is of the nature of passion, O chief
of the Bharatas.

PURPORT

Sometimes sacrifices and rituals are performed for elevation to the heavenly
kingdom or for some material benefits in this world. Such sacrifices or
ritualistic performances are considered to be in the mode of passion.

TEXT 13

^K<i Run*d n

vidhi-hmam asrstannam

mantra-hmam adaksinam
sraddha-virahitam yajnam

tamasarh paricaksate

vidhi-hmam —without scriptural direction; asrsta-annam —without
distribution of prasadam; mantra-hmam —with no chanting of the Vedic
hymns; adaksinam —with no remunerations to the priests; sraddha —faith;
virahitam —without; yajnam —sacrifice; tamasam —in the mode of ignorance;
paricaksate —is to be considered.

TRANSLATION

And that sacrifice performed in defiance of scriptural injunctions, in
which no spiritual food is distributed, no hymns are chanted and no
remunerations are made to the priests, and which is faithless—that
sacrifice is of the nature of ignorance.

PURPORT

Faith in the mode of darkness or ignorance is actually faithlessness.
Sometimes people worship some demigod just to make money and then spend
the money for recreation, ignoring the scriptural injunctions. Such ceremonial
shows of religiosity are not accepted as genuine. They are all in the mode of
darkness; they produce a demoniac mentality and do not benefit human
society.

TEXT 14

ii^y ii

deva-dvija-guru-prajna-
pujanam saucam arjavam
brahma-caryam ahimsa ca
sarTrarh tapa ucyate

deva —the Supreme Lord; dvija —the brahmana; guru —the spiritual master;

prajha —worshipable personalities; pujanam —worship; saucam —cleanliness;
arjavam —simplicity; brahma-caryam —celibacy; ahimsa —nonviolence; ca —
also; sarTram —pertaining to the body; tapah —austerity; ucyate —is said to be.

TRANSLATION

The austerity of the body consists in this: worship of the Supreme
Lord, the brahmanas, the spiritual master, and superiors like the father
and mother. Cleanliness, simplicity, celibacy and nonviolence are also
austerities of the body.

PURPORT

The Supreme Godhead here explains the different kinds of austerity and
penance. First He explains the austerities and penances practiced by the body.
One should offer, or learn to offer, respect to God or to the demigods, the
perfect, qualified brahmanas and the spiritual master and superiors like father,
mother or any person who is conversant with Vedic knowledge. These should
be given proper respect. One should practice cleansing oneself externally and
internally, and he should learn to become simple in behavior. He should not do
anything which is not sanctioned by the scriptural injunction. He should not
indulge in sex outside of married life, for sex is sanctioned in the scripture
only in marriage, not otherwise. This is called celibacy. These are penances
and austerities as far as the body is concerned.

TEXT 15

314^41 4 < 4144' HrM TW I

41^44 ||$* ||

anudvega-karam vakyarh
satyam priya-hitarh cayat
svadhyayabhyasanarh caiva
vahmayam tapa ucyate

anudvega —not agitating; karam —producing; vakyam —words; satyam
—truthful; priya —dear; hitam —beneficial; ca —also; yat —which; svadhyaya
—Vedic study; abhyasanam —practice; ca —also; eva —certainly; vanmayam —
of the voice; tapah —austerity; ucyate —is said to be.

TRANSLATION

Austerity of speech consists in speaking truthfully and beneficially and
in avoiding speech that offends. One should also recite the Vedas
regularly.

PURPORT

One should not speak in such a way as to agitate the minds of others. Of
course, when a teacher speaks, he can speak the truth for the instruction of his
students, but such a teacher should not speak to others who are not his
students if he will agitate their minds. This is penance as far as talking is
concerned. Besides that, one should not talk nonsense. When speaking in
spiritual circles, one's statements must be upheld by the scriptures. One should
at once quote from scriptural authority to back up what he is saying. At the
same time, such talk should be very pleasurable to the ear. By such
discussions, one may derive the highest benefit and elevate human society.
There is a limitless stock of Vedic literature, and one should study this. This is
called penance of speech.

TEXT 16

JTT: d IrHfafd *^: I

11^ II

manah-prasadah saumyatvarh
maunam atma-vinigrahah
bhava-samsuddhir ity etat
tapo manasam ucyate

manah-prasadah —satisfaction of the mind; saumyatvam —without duplicity
towards others; maunam —gravity; atma —self; vinigrahah —control; bhava
—nature; samsuddhih —purification; id —thus; etat —that is; tapah — austerity;
manasam —of the mind; ucyate —is said to be.

TRANSLATION

And serenity, simplicity, gravity, self-control and purity of thought are
the austerities of the mind.

PURPORT

To make the mind austere is to detach it from sense gratification. It should
be so trained that it can be always thinking of doing good for others. The best
training for the mind is gravity in thought. One should not deviate from Krsna
consciousness and must always avoid sense gratification. To purify one's
nature is to become Krsna conscious. Satisfaction of the mind can be obtained
only by taking the mind away from thoughts of sense enjoyment. The more
we think of sense enjoyment, the more the mind becomes dissatisfied. In the
present age we unnecessarily engage the mind in so many different ways for
sense gratification, and so there is no possibility of the mind's becoming
satisfied. The best course is to divert the mind to the Vedic literature, which is
full of satisfying stories, as in the Puranas and the Mahabharata. One can
take advantage of this knowledge and thus become purified. The mind should
be devoid of duplicity, and one should think of the welfare of all. Silence
means that one is always thinking of self-realization. The person in Krsna
consciousness observes perfect silence in this sense. Control of the mind
means detaching the mind from sense enjoyment. One should be
straightforward in his dealing and thereby purify his existence. All these
qualities together constitute austerity in mental activities.

TEXT 17

’HI Icr c l4> TfcrSRt 11? vs II

sraddhaya paraya taptarh

tapas tat tri-vidharh naraih
aphalakahksibhir yuktaih
sattvikam paricaksate

sraddhaya —with faith; paraya —transcendental; taptam —executed; tapah
—austerity; tat —that; tri-vidham —three kinds; naraih —by men; aphala-
akaiiksibhih —without desires for fruits; yuktaih —engaged; sattvikam —in the
mode of goodness; pari-caksate —is called.

TRANSLATION

This threefold austerity, practiced by men whose aim is not to benefit
themselves materially but to please the Supreme, is of the nature of
goodness.

TEXT 18

ll$q II

satkara-mana-pujartham
tapo dambhena caiva yat
kriyate tad iha proktam

rajasam calam adhruvam

satkara —respect; mana —honor; puja-artham —for worship; tapah —
austerity; dambhena —with pride; ca —also; eva —certainly; yat —which is;
kriyate — performed; tat —that; iha —in this world; proktam —is said; rajasam
—in the mode of passion; calam —flickering; adhruvam —temporary.

TRANSLATION

Those ostentatious penances and austerities which are performed in
order to gain respect, honor and reverence are said to be in the mode of

passion. They are neither stable nor permanent.

PURPORT

Sometimes penance and austerity are executed to attract people and receive
honor, respect and worship from others. Persons in the mode of passion
arrange to be worshiped by subordinates and let them wash their feet and offer
riches. Such arrangements artificially made by the performance of penances
are considered to be in the mode of passion. The results are temporary; they
can be continued for some time, but they are not permanent.

TEXT 19

11^ II

mudha-grahenatmanah yat
pidaya kriyate tapah
parasyotsadanartham va
tat tamasam udahrtam

mudha —foolish; grahena —with endeavor; atmanah —of one's own self; yat
—which; pidaya —by torture; kriyate —is performed; tapah —penance;
parasya —to others; utsadanartham —causing annihilation; va —or; tat —that;
tamasam —in the mode of darkness; udahrtam —is said to be.

TRANSLATION

And those penances and austerities which are performed foolishly by
means of obstinant self-torture, or to destroy or injure others, are said to
be in the mode of ignorance.

PURPORT

There are instances of foolish penance undertaken by demons like

Hiranyakasipu, who performed austere penances to become immortal and kill
the demigods. He prayed to Brahma for such things, but ultimately he was
killed by the Supreme Personality of Godhead. To undergo penances for
something which is impossible is certainly in the mode of ignorance.

TEXT 20

datavyam iti yad danarh
dfyate 'nupakarine
dese kale ca patre ca

tad danarh sattvikarh smrtam

datavyam —worth giving; iti —thus; yat —that which; danam —charity;
dTyate —given; anupakarine —to any person irrespective of doing good; dese
—in place; kale —in time; ca —also; patre —suitable person; ca —and; tat —that;
danam —charity; sattvikam —in the mode of goodness; smrtam — consider.

TRANSLATION

That gift which is given out of duty, at the proper time and place, to a
worthy person, and without expectation of return, is considered to be
charity in the mode of goodness.

PURPORT

In the Vedic literature, charity given to a person engaged in spiritual
activities is recommended. There is no recommendation for giving charity
indiscriminately. Spiritual perfection is always a consideration. Therefore
charity is recommended to be given at a place of pilgrimage and at lunar or
solar eclipses or at the end of the month or to a qualified brahmana or a
Vaisnava (devotee) or in temples. Such charities should be given without any
consideration of return. Charity to the poor is sometimes given out of

compassion, but if a poor man is not worth giving charity to, then there is no
spiritual advancement. In other words, indiscriminate charity is not
recommended in the Vedic literature.

TEXT 21

d^H IR$ II

yat tu pratyupakarartham
phalam uddisya va punah
dfyate ca pariklistam

tad danarh rajasam smrtam

yat —that which; tu —but; prati-upakara-artham —for the sake of getting
some return; phalam —result; uddisya —desiring; va —or; punah —again; dTyate
—is given in charity; ca —also; pariklistam —grudgingly; tat —that; danam —
charity; rajasam —in the mode of passion; smrtam —is understood to be.

TRANSLATION

But charity performed with the expectation of some return, or with a
desire for fruitive results, or in a grudging mood, is said to be charity in
the mode of passion.

PURPORT

Charity is sometimes performed for elevation to the heavenly kingdom and
sometimes with great trouble and with repentance afterwards. "Why have I
spent so much in this way?" Charity is also sometimes made under some
obligation, at the request of a superior. These kinds of charity are said to be
made in the mode of passion.

There are many charitable foundations which offer their gifts to institutions
where sense gratification goes on. Such charities are not recommended in the
Vedic scripture. Only charity in the mode of goodness is recommended.

TEXT 22

31dc$dHd$lld rTWR^IfTR; |R^ ||

adesa-kale yad danam
apatrebhyas ca dTyate
asatkrtam avajnatam

tat tamasam udahrtam

adesa —unpurified place; kale —unpurified time; yat —that which is; danam
—charity; apatrebhyah —to unworthy persons; ca —also; dTyate —is given;
asatkrtam —without respect; avajnatam —without proper attention; tat — that;
tamasam —in the mode of darkness; udahrtam —is said to be.

TRANSLATION

And charity performed at an improper place and time and given to
unworthy persons without respect and with contempt is charity in the
mode of ignorance.

PURPORT

Contributions for indulgence in intoxication and gambling are not
encouraged here. That sort of contribution is in the mode of ignorance. Such
charity is not beneficial; rather, sinful persons are encouraged. Similarly, if a
person gives charity to a suitable person without respect and without attention,
that sort of charity is also said to be in the mode of darkness.

TEXT 23

afidcURfd f-R&rt u|rkuld^T: I

«t<l$|U||*dd d«l^d M^rTTt^T IR3 II

om-tat-sad iti nirdeso

brahmanas tri-vidhah smrtah
brahmanas tena vedas ca
yajhas ca vihitah pura

om —indication of the Supreme; tat —that; sat —eternal; id —that; nirdesah
—indication; brahmanah —of the Supreme; tri-vidhah —three kinds; smrtah
—consider; brahmanah —the brahmanas; tena —therefore; vedah — the Vedic
literature; ca —also; yajhah —sacrifice; ca —also; vihitah —sacrifice; pura
—formerly.

TRANSLATION

From the beginning of creation, the three syllables—om tat sat—have
been used to indicate the Supreme Absolute Truth [Brahman]. They were
uttered by brahmanas while chanting Vedic hymns and during sacrifices,
for the satisfaction of the Supreme.

PURPORT

It has been explained that penance, sacrifice, charity and foods are divided
into three categories: the modes of goodness, passion and ignorance. But
whether first class, second class or third class, they are all conditioned,
contaminated by the material modes of nature. When they are aimed at the
Supreme-om tat sat, the Supreme Personality of Godhead, the eternal-they
become means for spiritual elevation. In the scriptural injunctions such an
objective is indicated. These three words, om tat sat, particularly indicate the
Absolute Truth, the Supreme Personality of Godhead. In the Vedic hymns, the
word om is always found.

One who acts without following the regulations of the scriptures will not
attain the Absolute Truth. He will get some temporary result, but not the
ultimate end of life. The conclusion is that the performance of charities,
sacrifice and penance must be done in the mode of goodness. Performed in the
modes of passion or ignorance, they are certainly inferior in quality. The three
words om tat sat are uttered in conjunction with the holy name of the Supreme
Lord, e.g., om tad visnoh. Whenever a Vedic hymn or the holy name of the
Supreme Lord is uttered, om is added. This is the indication of Vedic

literature. These three words are taken from Vedic hymns. Om ity etad
brahmano nedistam nama indicates the first goal. Then tattvamasi indicates
the second goal. And sad eva saumya indicates the third goal. Combined they
become om tat sat. Formerly when Brahma, the first created living entity,
performed sacrifices, he spoke these three names of the Supreme Personality
of Godhead. The same principle holds by disciplic succession. So this hymn
has great significance. Bhagavad-gTta recommends, therefore, that any work
done should be done for om tat sat, or for the Supreme Personality of
Godhead. When one performs penance, charity, and sacrifice with these three
words, he is acting in Krsna consciousness. Krsna consciousness is a scientific
execution of transcendental activities which enables one to return home, back
to Godhead. There is no loss of energy in acting in such a transcendental way.

TEXT 24

a w i Tt cm *T$r^FRTT:f^jW: I

f^wY«kll:Udd IR* II

tasmad om ity udahrtya
yajha-dana-tapah-kriyah
pravartante vidhanoktah
satatam brahma-vadinam

tasmat —therefore; om —beginning with om; iti —thus; udahrtya —
indicating; yajha —sacrifice; dana —charity; tapah —penance; kriyah —
performances; pravartante —begins; vidhana-uktah —according to scriptural
regulation; satatam —always; brahma-vadinam —of the transcendentalists.

TRANSLATION

Thus the transcendentalists undertake sacrifices, charities, and
penances, beginning always with om, to attain the Supreme.

PURPORT

Om tad visnoh paramarh padam. The lotus feet of Visnu are the supreme
devotional platform. The performance of everything on behalf of the Supreme
Personality of Godhead assures the perfection of all activity.

TEXT 25

MW: IR*II

tad ity anabhisandhaya

phalarh yajha-tapah-kriyah
dana-kriyas ca vividhah

kriyante moksa-kanksibhih

tat —that; id —they; anabhisandhaya —without fruitive result; phalam
—result of sacrifice; yajha —sacrifice; tapah —penance; kriyah —activities;
dana —charity; kriyah —activities; ca —also; vividhah —varieties; kriyante
—done; moksa-kanksibhih —those who actually desire liberation.

TRANSLATION

One should perform sacrifice, penance and charity with the word tat.
The purpose of such transcendental activities is to get free from the
material entanglement.

PURPORT

To be elevated to the spiritual position, one should not act for any material
gain. Acts should be performed for the ultimate gain of being transferred to
the spiritual kingdom, back to home, back to Godhead.

TEXTS 26-27

Hi cPTTd |R$ II

*rfrdnRi uRRi i

IRV9 II

sad-bhave sadhu-bhave ca
sad ity etat prayujyate
prasaste karmani tatha

sac-chabdah partha yujyate
yajhe tapasi dane ca
sthitih sad id cocyate
karma caiva tad-arthTyam
sad ity evabhidhTyate

sat-bhave —in the sense of the nature of the Supreme; sadhu-bhave —in the
sense of the nature of devotion; ca —also; sat —the Supreme; id —thus; etat —
this; prayujyate —is used; prasaste —bona fide; karmani —activities; tatha —
also; sat-sabdah —sound; partha —O son of Prtha; yujyate —is used; yajhe —
sacrifice; tapasi —in penance; dane —charity; ca —also; sthitih —situated; sat —
the Supreme; id —thus; ca —and; ucyate —pronounced; karma —work; ca
—also; eva —certainly; tat —that; arthiyam —are meant; sat —Supreme; id
—thus; eva —certainly; abhidhTyate —is practiced.

TRANSLATION

The Absolute Truth is the objective of devotional sacrifice, and it is
indicated by the word sat. These works of sacrifice, of penance and of
charity, true to the absolute nature, are performed to please the Supreme
Person, O son of Prtha.

PURPORT

The words prasaste karmani, or prescribed duties, indicate that there are
many activities prescribed in the Vedic literature which are purificatory
processes beginning from parental care up to the end of one's life. Such
purificatory processes are adopted for the ultimate liberation of the living
entity. In all such activities it is recommended that one should vibrate om tat
sat. The words sad-bhave and sadhu-bhave indicate the transcendental

situation. One who is acting in Krsna consciousness is called sattva, and one
who is fully conscious of activities in Krsna consciousness is called svarupa.
In the Srimad-Bhagavatam it is said that the transcendental subject matter
becomes clear in the association of the devotees. Without good association,
one cannot achieve transcendental knowledge. When initiating a person or
offering the sacred thread, one vibrates the words om tat sat. Similarly, in all
kinds of yogic performances, the supreme object, om tat sat is invoked. These
words om tat sat are used to perfect all activities. This supreme om tat sat
makes everything complete.

TEXT 28

fcUxI dHHI^ fKf TW I

TR}"IRq II

asraddhaya hutam dattam
tapas taptarin krtarin ca yat
asad ity ucyate partha
na ca tat pretya no iha

asraddhaya —without faith; hutam —performed; dattam —given; tapah —
penance; taptam —executed; krtam —performed; ca —also; yat —that which;
asat —falls; id —thus; ucyate —is said to be; partha —O son of Prtha; na —
never; ca —also; tat —that; pretya —after death; no —nor; iha —in this life.

TRANSLATION

But sacrifices, austerities and charities performed without faith in the
Supreme are nonpermanent, O son of Prtha, regardless of whatever rites
are performed. They are called asat and are useless both in this life and
the next.

PURPORT

Anything done without the transcendental objective—whether it be

sacrifice, charity or penance-is useless. Therefore, in this verse, it is declared
that such activities are abominable. Everything should be done for the
Supreme in Krsna consciousness. Without such faith, and without the proper
guidance, there can never be any fruit. In all the Vedic scriptures, faith in the
Supreme is advised. In the pursuit of all Vedic instructions, the ultimate goal is
the understanding of Krsna. No one can obtain success without following this
principle. Therefore, the best course is to work from the very beginning in
Krsna consciousness under the guidance of a bona fide spiritual master. That
is the way to make everything successful.

In the conditional state, people are attracted to worship demigods, ghosts, or
Yaksas like Kuvera. The mode of goodness is better than the modes of passion
and ignorance, but one who takes directly to Krsna consciousness is
transcendental to all three modes of material nature. Although there is a
process of gradual elevation, if one, by the association of pure devotees, takes
directly to Krsna consciousness, that is the best way. And that is
recommended in this chapter. To achieve success in this way, one must first
find the proper spiritual master and receive training under his direction. Then
one can achieve faith in the Supreme. When that faith matures, in course of
time, it is called love of God. This love is the ultimate goal of the living
entities. One should, therefore, take to Krsna consciousness directly. That is
the message of this Seventeenth Chapter.

Thus end the Bhaktivedanta Purports to the Seventeenth Chapter of the
Srimad-Bhagavad-glta in the matter of the Divisions of Faith.

CHAPTER EIGHTEEN

Conclusion—

The Perfection of Renunciation

TEXT 1

3^ dC,N 1

dccslPH^lPH I

rEfFTFJ 11$ II

arjuna uvaca
sannyasasya mahabaho

tattvam icchami veditum
tyagasya ca hrsTkesa
prthak kesmisudana

arjunah uvaca —Arjuna said; sannyasasya —renunciation; maha-baho —O
mighty-armed one; tattvam —truth; icchami —I wish; veditum —to understand;
tyagasya —of renunciation; ca —also; hrsTkesa —O master of the senses;
prthak —differently; kesi-nisudana —O killer of the KesI demon.

TRANSLATION

Arjuna said, O mighty-armed one, I wish to understand the purpose of

renunciation [tyaga] and of the renounced order of life [sannyasa], O

killer of the KesI demon, Hrslkesa.

* • •

PURPORT

Actually the Bhagavad-gTta is finished in seventeen chapters. The
Eighteenth Chapter is a supplementary summarization of the topics discussed
before. In every chapter of Bhagavad-gTta, Lord Krsna stresses that devotional
service unto the Supreme Personality of Godhead is the ultimate goal of life.
This same point is summarized in the Eighteenth Chapter as the most
confidential path of knowledge. In the first six chapters, stress was given to
devotional service: yoginam api sarvesam ... "Of all yogTs or
transcendentalists, one who always thinks of Me within himself is best." In the
next six chapters, pure devotional service and its nature and activity were
discussed. In the third six chapters, knowledge, renunciation, the activities of
material nature and transcendental nature, and devotional service were
described. It was concluded that all acts should be performed in conjunction
with the Supreme Lord, summarized by the words om tat sat, which indicate
Visnu, the Supreme Person. In the third part of Bhagavad-gTta, devotional
service was established by the example of past acaryas and the Brahma-
sutra, the Vedanta-sutra, which cites that devotional service is the ultimate
purpose of life and nothing else. Certain impersonalists consider themselves
monopolizers of the knowledge of Vedanta-sutra, but actually the Vedanta-
sutra is meant for understanding devotional service, for the Lord Himself is
the composer of the Vedanta-sutra, and He is its knower. That is described in

the Fifteenth Chapter. In every scripture, every Veda, devotional service is the
objective. That is explained in Bhagavad-gita.

As in the Second Chapter a synopsis of the whole subject matter was
described, similarly, in the Eighteenth Chapter also the summary of all
instruction is given. The purpose of life is indicated to be renunciation and
attainment of the transcendental position above the three material modes of
nature. Arjuna wants to clarify the two distinct subject matters of Bhagavad-
gita, namely renunciation (tyaga) and the renounced order of life ( sannyasa ).
Thus he is asking the meaning of these two words.

Two words used in this verse to address the Supreme Lord—Hrslkesa and
Kesinisudana—are significant. Hrslkesa is Krsna, the master of all senses,
who can always help us attain mental serenity. Arjuna requests Him to
summarize everything in such a way that he can remain equiposed. Yet he has
some doubts, and doubts are always compared to demons. He therefore
addresses Krsna as Kesinisudana. KesI was a most formidable demon who
was killed by the Lord; now Arjuna is expecting Krsna to kill the demon of
doubt.

TEXT 2
j^qcU-jciM I

f^W: IR II

srT bhagavan uvaca
kamyanam karmanam nyasarh
sannyasam kavayo viduh
sarva-karma-phala-tyagam
prahus tyagam vicaksanah

srT bhagavan uvaca —the Supreme Personality of Godhead said; kamyanam
—with desire; karmanam —activities; nyasam —renunciation; sannyasam
—renounced order of life; kavayah —the learned; viduh —know; sarva —all;
karma —activities; phala —of results; tyagam —renunciation; prahuh —call;
tyagam —renunciation; vicaksanah —the experienced.

TRANSLATION

The Supreme Lord said. To give up the results of all activities is called
renunciation [tyaga] by the wise. And that state is called the renounced
order of life [sannyasa] by great learned men.

PURPORT

The performance of activities for results has to be given up. This is the
instruction of Bhagavad-gita. But activities leading to advanced spiritual
knowledge are not to be given up. This will be made clear in the next verse.
There are many prescriptions of methods for performing sacrifice for some
particular purpose in the Vedic literatures. There are certain sacrifices to
perform to attain a good son or to attain elevation to the higher planets, but
sacrifices prompted by desires should be stopped. However, sacrifice for the
purification of one's heart or for advancement in the spiritual science should
not be given up.

TEXT 3

^MIvxAj +4 I

tyajyam dosavad ity eke
karma prahur mamsinah
yajha-dana-tapah-karma
na tyajyam id capare

tyajyam —must be given up; dosavat —as an evil; id —thus; eke —one group;
karma —work; prahuh —said; mamsinah —of great thinkers; yajha — sacrifice;
dana —charity; tapah —penance; karma —work; na —never; tyajyam —is to be
given up; id —thus; ca —certainly; apare —others.

TRANSLATION

Some learned men declare that all kinds of fruitive activities should be
given up, but there are yet other sages who maintain that acts of sacrifice.

charity and penance should never be abandoned.

PURPORT

There are many activities in the Vedic literatures which are subjects of
contention. For instance, it is said that an animal can be killed in a sacrifice,
yet some maintain animal killing is completely abominable. Although animal
killing in a sacrifice is recommended in the Vedic literature, the animal is not
considered to be killed. The sacrifice is to give a new life to the animal.
Sometimes the animal is given a new animal life after being killed in the
sacrifice, and sometimes the animal is promoted immediately to the human
form of life. But there are different opinions among the sages. Some say that
animal killing should always be avoided, and others say that for a specific
sacrifice it is good. All these different opinions on sacrificial activity are now
being clarified by the Lord Himself.

TEXT 4

: II* II

niscayam srnu me tatra
tyage bharata-sattama
tyago hi purusa-vyaghra
tri-vidhah samprakirtitah

niscayam —certainly; srnu —hear; me —from Me; tatra —there; tyage —in
the matter of renunciation; bharata-sattama —O best of the Bharatas; tyagah
—renunciation; hi —certainly; purusa-vyaghra —O tiger among human beings;
tri-vidhah —three kinds; samprakirtitah —is declared.

TRANSLATION

O best of the Bharatas, hear from Me now about renunciation. O tiger
among men, there are three kinds of renunciation declared in the
scriptures.

PURPORT

Although there are differences of opinion about renunciation, here the
Supreme Personality of Godhead, Sri Krsna, gives His judgment, which
should be taken as final. After all, the Vedas are different laws given by the
Lord. Here the Lord is personally present, and His word should be taken as
final. The Lord says that the process of renunciation should be considered in
terms of the modes of material nature in which they are performed.

TEXT 5

^ <4H HMHlfd ||i( ||

yajha-dana-tapah-karma
na tyajyam karyam eva tat
yajho danarin tapas caiva
pavanani mamsinam

yajha —sacrifice; dana —charity; tapah —penance; karma —activities; na —
never; tyajyam —to be given up; karyam —must be done; eva —certainly; tat —
that; yajhah —sacrifice; danam —charity; tapah —penance; ca —also; eva —
certainly; pavanani —purifying; mamsinam —even of the great souls.

TRANSLATION

Acts of sacrifice, charity and penance are not to be given up but should
be performed. Indeed, sacrifice, charity and penance purify even the
great souls.

PURPORT

The yogis should perform acts for the advancement of human society. There
are many purificatory processes for advancing a human being to spiritual life.
The marriage ceremony, for example, is considered to be one of these

sacrifices. It is called vivaha-yajna. Should a sannyasT, who is in the
renounced order of life and who has given up his family relations, encourage
the marriage ceremony? The Lord says here that any sacrifice which is meant
for human welfare should never be given up. Vivaha-yajna, the marriage
ceremony, is meant to regulate the human mind to become peaceful for
spiritual advancement. For most men, this vivaha-yajna should be encouraged
even by persons in the renounced order of life. SannyasTs should never
associate with women, but that does not mean that one who is in the lower
stages of life, a young man, should not accept a wife in the marriage
ceremony. All prescribed sacrifices are meant for achieving the Supreme Lord.
Therefore, in the lower stages, they should not be given up. Similarly, charity
is for the purification of the heart. If charity is given to suitable persons, as
described previously, it leads one to advanced spiritual life.

TEXT 6

f c^Kcdl 'hHlfd ^ I

ch^oiHH)[d 11$ II

etany api tu karmani

saiigam tyaktva phalani ca
kartavyanTti me partha
niscitam matam uttamam

etani —all this; api —certainly; tu —must; karmani —activities; sahgam
—association; tyaktva —renouncing; phalani —results; ca —also; kartavyani —
as duty; iti —thus; me —My; partha —O son of Prtha; niscitam —definite;
matam —opinion; uttamam —the best.

TRANSLATION

All these activities should be performed without any expectation of
result. They should be performed as a matter of duty, O son of Prtha.
That is My final opinion.

PURPORT

Although all sacrifices are purifying, one should not expect any result by
such performances. In other words, all sacrifices which are meant for material
advancement in life should be given up, but sacrifices that purify one's
existence and elevate one to the spiritual plane should not be stopped.
Everything that leads to Krsna consciousness must be encouraged. In the
Srimad-Bhagavatam also it is said that any activity which leads to devotional
service to the Lord should be accepted. That is the highest criterion of
religion. A devotee of the Lord should accept any kind of work, sacrifice, or
charity which will help him in the discharge of devotional service to the Lord.

TEXT 7

(d'Md'HI f I

IIV9 II

niyatasya tu sannyasah
karmano nopapadyate
mohat tasya parityagas
tamasah parikfrtitah

niyatasya —prescribed duties; tu —but; sannyasah —renunciation;
karmanah —activities; na —never; upapadyate —is deserved; mohat —by
illusion; tasya — of which; parityagah —renunciation; tamasah —in the mode
of ignorance; parikfrtitah —declared.

TRANSLATION

Prescribed duties should never be renounced. If, by illusion, one gives
up his prescribed duties, such renunciation is said to be in the mode of
ignorance.

PURPORT

Work for material satisfaction must be given up, but activities which
promote one to spiritual activity, like cooking for the Supreme Lord and
offering the food to the Lord and then accepting the food, are recommended. It

is said that a person in the renounced order of life should not cook for himself.
Cooking for oneself is prohibited, but cooking for the Supreme Lord is not
prohibited. Similarly, a sannyasT may perform a marriage ceremony to help his
disciple in the advancement of Krsna consciousness. If one renounces such
activities, it is to be understood that he is acting in the mode of darkness.

TEXT 8

duhkham ity eva yat karma
kaya-klesa-bhayat tyajet
sa krtva rajasam tyagarh
naiva tyaga-phalam labhet

duhkham —unhappy; id —thus; eva —certainly; yat —that which; karma —
work; kaya —body; klesa —troublesome; bhayat —out of; tyajet —fear; sah —
that; krtva —after doing; rajasam —in the mode of passion; tyagam —
renunciation; na eva —certainly not; tyaga —renounced; phalam —results;
labhet —gain.

TRANSLATION

Anyone who gives up prescribed duties as troublesome, or out of fear, is
said to be in the mode of passion. Such action never leads to the elevation
of renunciation.

PURPORT

One who is in Krsna consciousness should not give up earning money out
of fear that he is performing fruitive activities. If by working one can engage
his money in Krsna consciousness, or if by rising early in the morning one can
advance his transcendental Krsna consciousness, one should not desist out of
fear or because such activities are considered troublesome. Such renunciation
is in the mode of passion. The result of passionate work is always miserable.

Even if a person renounces work in that spirit, he never gets the result of
renunciation.

TEXT 9

HllTc^rW: \\\ II

karyam ity eva yat karma
niyatarh kriyate 'rjuna
sarigam tyaktva phalam caiva
sa tyagah sattviko matah

karyam —must be done; id —thus; eva —thus; yat —that which; karma —
work; niyatam —prescribed; kriyate —performed; arjuna —O Arjuna; saiigam
—association; tyaktva —giving up; phalam —result; ca —also; eva — certainly;
sah —that; tyagah —renunciation; sattvikah —in the mode of goodness; matah
—in My opinion.

TRANSLATION

But he who performs his prescribed duty only because it ought to be
done, and renounces all attachment to the fruit—his renunciation is of the
nature of goodness, O Arjuna.

PURPORT

Prescribed duties must be performed with this mentality. One should act
without attachment for the result; he should be disassociated from the modes
of work. A man working in Krsna consciousness in a factory does not
associate himself with the work of the factory, nor with the workers of the
factory. He simply works for Krsna. And when he gives up the result for
Krsna, he is acting transcendentally.

TEXT 10

r^TRTt *Nld) f^FRTW: ll$o II

na dvesty akusalam karma
kusale nanusajjate
tyagT sattva-samavisto

medhavT chinna-samsayah

na —never; dvesti —hates; akusalam —inauspicious; karma —work; kusale
—in auspicious; na —nor; anusajjate —becomes attached; tyagT —the
renouncer; sattva —goodness; samavistah —absorbed in; medhavT —intelligent;
chinna — cut up; samsayah —all doubts.

TRANSLATION

Those who are situated in the mode of goodness, who neither hate
inauspicious work nor are attached to auspicious work, have no doubts
about work.

PURPORT

It is said in Bhagavad-gTta that one can never give up work at any time.
Therefore he who works for Krsna and does not enjoy the fruitive results, who
offers everything to Krsna, is actually a renouncer. There are many members
of the International Society for Krishna Consciousness who work very hard in
their office or in the factory or some other place, and whatever they earn they
give to the Society. Such highly elevated souls are actually sannyasTs and are
situated in the renounced order of life. It is clearly outlined here how to
renounce the fruits of work and for what purpose fruits should be renounced.

TEXT 11

ii^ ii

na hi deha-bhrta sakyarh

tyaktum karmany asesatah
yas tu karma-phala-tyagT
sa tyagity abhidhTyate

na —never; hi —certainly; deha-bhrta —of the embodied; sakyam — possible;
tyaktum —to renounce; karmani —activities of; asesatah — altogether; yah tu
—anyone who; karma —work; phala —result; tyagT— renouncer; sah —he;
tyagT— the renouncer; id —thus; abhidhTyate —it is said.

TRANSLATION

It is indeed impossible for an embodied being to give up all activities.
Therefore it is said that he who renounces the fruits of action is one who
has truly renounced.

PURPORT

A person in Krsna consciousness acting in knowledge of his relationship
with Krsna is always liberated. Therefore he does not have to enjoy or suffer
the results of his acts after death.

TEXT 12

anistam istam misrarh ca

tri-vidham karmanah phalam
bhavaty atyaginam pretya
na tu sannyasinam kvacit

anistam —leading to hell; istam —leading to heaven; misram ca —or
mixture; tri-vidham —three kinds; karmanah —work; phalam —result; bhavad
—becomes; atyaginam —of the renouncer; pretya —after death; na tu — but
not; sannyasinam —of the renounced order; kvacit —at any time.

TRANSLATION

For one who is not renounced, the threefold fruits of action—desirable,
undesirable and mixed—accrue after death. But those who are in the
renounced order of life have no such results to suffer or enjoy.

PURPORT

A person in Krsna consciousness or in the mode of goodness does not hate
anyone or anything which troubles his body. He does work in the proper place
and at the proper time without fearing the troublesome effects of his duty.
Such a person situated in transcendence should be understood to be most
intelligent and beyond all doubts in his activities.

TEXTS 13-14

11^ II

Tp-l'N^I II** II

pahcaitani maha-baho
karanani nibodha me
sankhye krtante proktani
siddhaye sarva-karmanam
adhisthanam tatha karta
karanam ca prthag-vidham
vividhas ca prthak cesta

daivarh caivatra pancamam

panca —five; etani —all these; maha-baho —O mighty-armed one; karanani
—cause; nibodha —just understand; me —from Me; sankhye —in the Vedas;
krtante —after performance; proktani —said; siddhaye —perfection; sarva —all;
karmanam —actuated; adhisthanam —place; tatha —also; karta —worker;
karanam ca —and instruments; prthak-vidham —different kinds; vividhah ca
—varieties; prthak —separately; cestah —endeavor; daivam —the Supreme; ca

—also; eva —certainly; atra —here; pahcamam —five.

TRANSLATION

O mighty-armed Arjuna, learn from Me of the five factors which bring
about the accomplishment of all action. These are declared in sankhya
philosophy to be the place of action, the performer, the senses, the
endeavor, and ultimately the Supersoul.

PURPORT

A question may be raised that since any activity performed must have some
reaction, how is it that the person in Krsna consciousness does not suffer or
enjoy the reactions of work? The Lord is citing Vedanta philosophy to show
how this is possible. He says that there are five causes for all activities and for
success in all activity, and one should know these five causes. Sankhya means
the stalk of knowledge, and Vedanta is the final stalk of knowledge accepted
by all leading acaryas. Even Sankara accepts Vedanta-sutra as such.
Therefore such authority should be consulted.

The ultimate will is invested in the Supersoul, as it is stated in the Gita,
"sarvasya caharh hrdi." He is engaging everyone in certain activities. Acts
done under His direction from within yield no reaction, either in this life or in
the life after death.

The instruments of action are the senses, and by senses the soul acts in
various ways, and for each and every action there is a different endeavor. But
all one's activities depend on the will of the Supersoul, who is seated within
the heart as a friend. The Supreme Lord is the super cause. Under these
circumstances, he who is acting in Krsna consciousness under the direction of
the Supersoul situated within the heart is naturally not bound by any activity.
Those in complete Krsna consciousness are not ultimately responsible for
their actions. Everything is dependent on the supreme will, the Supersoul, the
Supreme Personality of Godhead.

TEXT 15

d^i n?*ui

sarTra-vahmanobhir yat
karma prarabhate narah
nyayyam va viparTtam va
pahcaite tasya hetavah

sarTra —body; vak —speech; manobhih —by the mind; yat —anything; karma
—work; prarabhate —begins; narah —a person; nyayyam —right; va —or;
viparTtam —the opposite; va —or; pahca —five; ete —all these; tasya —its;
hetavah —causes.

TRANSLATION

Whatever right or wrong action a man performs by body, mind or
speech is caused by these five factors.

PURPORT

The words "right" and "wrong" are very significant in this verse. Right
work is work done in terms of the prescribed directions in the scriptures, and
wrong work is work done against the principles of the scriptural injunctions.
But whatever is done requires these five factors for its complete performance.

TEXT 16

fd: 11^ II

tatraivam sati kartaram
atmanam kevalam tu yah
pasyaty akrta-buddhitvan
na sa pasyati durmatih

tatra —there; evam —certainly; sati —being thus; kartaram —of the worker;
atmanam —the soul; kevalam —only; tu —but; yah —anyone; pasyati —sees;
akrta-buddhitvat —due to unintelligence; na —never; sah —he; pasyati —sees;
durmatih —foolish.

TRANSLATION

Therefore one who thinks himself the only doer, not considering the five
factors, is certainly not very intelligent and cannot see things as they are.

PURPORT

A foolish person cannot understand that the Supersoul is sitting as a friend
within and conducting his actions. Although the material causes are the place,
the worker, the endeavor and the senses, the final cause is the Supreme, the
Personality of Godhead. Therefore, one should see not only the four material
causes, but the supreme efficient cause as well. One who does not see the
Supreme thinks himself to be the instrument.

TEXT 17

'HT3T ^Jh4'K1 I

3<tI|Jm ll$vs II

yasya nahahkrto bhavo
buddhir yasya na lipyate
hatvapi sa imatlokan
na hand na nibadhyate

yasya —of one who; na —never; ahahkrtah —false ego; bhavah —nature;
buddhih —intelligence; yasya —one who; na —never; lipyate —is attached;
hatva api —even killing; sah —he; iman —this; lokan —world; na —never; hand
—kills; na —never; nibadhyate —becomes entangled.

TRANSLATION

One who is not motivated by false ego, whose intelligence is not
entangled, though he kills men in this world, is not the slayer. Nor is he
bound by his actions.

PURPORT

In this verse the Lord informs Arjuna that the desire not to fight arises from
false ego. Arjuna thought himself to be the doer of action, but he did not
consider the Supreme sanction within and without. If one does not know that a
super sanction is there, why should he act? But one who knows the instrument
of work, himself as the worker, and the Supreme Lord as the supreme
sanctioner, is perfect in doing everything. Such a person is never in illusion.
Personal activity and responsibility arise from false ego and godlessness, or a
lack of Krsna consciousness. Anyone who is acting in Krsna consciousness
under the direction of the Supersoul or the Supreme Personality of Godhead,
even though killing, does not kill. Nor is he ever affected with the reaction of
such killing. When a soldier kills under the command of a superior officer, he
is not subject to be judged. But if a soldier kills on his own personal account,
then he is certainly judged by a court of law.

TEXT 18

mRsimi i

+<uj ch A «Kffd 11 ^ II

jhanam jneyam parijnata
tri-vidha karma-codana
karanam karma karted

tri-vidhah karma sangrahah

jhanam —knowledge; jneyam —objective; parijnata —the knower; tri-vidha
— three kinds; karma —work; codana —impetus; karanam —the senses; karma
—work; karta —the doer; id —thus; tri-vidhah —three kinds; karma —work;
sangrahah —accumulation.

TRANSLATION

Knowledge, the object of knowledge and the knower are the three
factors which motivate action; the senses, the work and the doer comprise

the threefold basis of action.

PURPORT

There are three kinds of impetus for daily work: knowledge, the object of
knowledge and the knower. The instruments of work, the work itself and the
worker are called the constituents of work. Any work done by any human
being has these elements. Before one acts, there is some impetus, which is
called inspiration. Any solution arrived at before work is actualized is a subtle
form of work. Then work takes the form of action. First one has to undergo
the psychological processes of thinking, feeling and willing, and that is called
impetus. Actually the faith to perform acts is called knowledge. The
inspiration to work is the same if it comes from the scripture or from the
instruction of the spiritual master. When the inspiration is there and the worker
is there, then actual activity takes place by the help of the senses. The mind is
the center of all senses, and the object is work itself. These are the different
phases of work as described in Bhagavad-gTta. The sum total of all activities
is called accumulation of work.

TEXT 19

$IH +4 I

\\\\ II

jnanam karma ca karta ca
tridhaiva guna-bhedatah
procyate guna-sahkhyane
yathavac chrnu tany api

jnanam —knowledge; karma —work; ca —also; karta —worker; ca —also;
tridha —three kinds; eva —certainly; guna-bhedatah —in terms of different
modes of material nature; procyate —is said; guna-sahkhyane —in terms of
different modes; yathavat —as they act; srnu —hear; tani —all of them; api
—also.

TRANSLATION

In accordance with the three modes of material nature, there are three
kinds of knowledge, action, and performers of action. Listen as I describe
them.

PURPORT

In the Fourteenth Chapter the three divisions of the modes of material
nature were elaborately described. In that chapter it was said that the mode of
goodness is illuminating, the mode of passion materialistic, and the mode of
ignorance conducive to laziness and indolence. All the modes of material
nature are binding; they are not sources of liberation. Even in the mode of
goodness one is conditioned. In the Seventeenth Chapter, the different types of
worship by different types of men in different modes of material nature were
described. In this verse, the Lord wishes to speak about the different types of
knowledge, workers, and work itself according to the three material modes.

TEXT 20

3TfrW IRoll

sarva-bhutesu yenaikam
bhavam avyayam Tksate
avibhaktam vibhaktesu

taj jnanam viddhi sattvikam

sarva-bhutesu —in all living entities; yena —by whom; ekam —one; bhavam
—situation; avyayam —imperishable; Tksate —does see; avibhaktam —
undivided; vibhaktesu —in the numberless divided; tat —that; jnanam —
knowledge; viddhi —knows; sattvikam —in the mode of goodness.

TRANSLATION

That knowledge by which one undivided spiritual nature is seen in all
existences, undivided in the divided, is knowledge in the mode of
goodness.

PURPORT

A person who sees one spirit soul in every living being, whether a demigod,
human being, animal, bird, beast, aquatic or plant, possesses knowledge in the
mode of goodness. In all living entities, one spirit soul is there, although they
have different bodies in terms of their previous work. As described in the
Seventh Chapter, the manifestation of the living force in every body is due to
the superior nature of the Supreme Lord. Thus to see that one superior nature,
that living force, in every body is to see in the mode of goodness. That living
energy is imperishable, although the bodies are perishable. The difference is
perceived in terms of the body because there are many forms of material
existence in conditional life; therefore they appear to be divided. Such
impersonal knowledge finally leads to self-realization.

TEXT 21

%Pd ^$d^ H IdIRS II

prthaktvena tu yaj jnanam
nana-bhavan prthag-vidhan
vetti sarvesu bhutesu

taj jnanam viddhi rajasam

prthaktvena —because of division; tu —but; yat jnanam —which knowledge;
nana-bhavan —multifarious situations; prthak-vidhan —differently; vetti —one
who knows; sarvesu —in all; bhutesu —living entities; tat jnanam —that
knowledge; viddhi —must be known; rajasam —in terms of passion.

TRANSLATION

That knowledge by which a different type of living entity is seen to be
dwelling in different bodies is knowledge in the mode of passion.

PURPORT

The concept that the material body is the living entity and that with the
destruction of the body the consciousness is also destroyed is called
knowledge in the mode of passion. According to that knowledge, bodies differ
from one another because of the development of different types of
consciousness, otherwise there is no separate soul which manifests
consciousness. The body is itself the soul, and there is no separate soul beyond
this body. According to such knowledge, consciousness is temporary. Or else
there are no individual souls, but there is an all-pervading soul, which is full
of knowledge, and this body is a manifestation of temporary ignorance. Or
beyond this body there is no special individual or Supreme Soul. All such
conceptions are considered products of the mode of passion.

TEXT 22

IR^ II

yat tu krtsnavad ekasmin
karye saktam ahaitukam
atattvarthavad alpam ca
tat tamasam udahrtam

yat —that which; tu —but; krtsnavat —all in all; ekasmin —in one; karye —
work; saktam —attached; ahaitukam —without cause; atattva-arthavat —
without reality; alpam ca —and very meager; tat —that; tamasam —in the mode
of darkness; udahrtam —is spoken.

TRANSLATION

And that knowledge by which one is attached to one kind of work as
the all in all, without knowledge of the truth, and which is very meager, is
said to be in the mode of darkness.

PURPORT

The "knowledge" of the common man is always in the mode of darkness or

ignorance because every living entity in conditional life is born into the mode
of ignorance. One who does not develop knowledge through the authorities or
scriptural injunctions has knowledge that is limited to the body. He is not
concerned about acting in terms of the directions of scripture. For him God is
money, and knowledge means the satisfaction of bodily demands. Such
knowledge has no connection with the Absolute Truth. It is more or less like
the knowledge of the ordinary animals: the knowledge of eating, sleeping,
defending and mating. Such knowledge is described here as the product of the
mode of darkness. In other words, knowledge concerning the spirit soul
beyond this body is called knowledge in the mode of goodness, and
knowledge producing many theories and doctrines by dint of mundane logic
and mental speculation is the product of the mode of passion, and knowledge
concerned with only keeping the body comfortable is said to be in the mode of
ignorance.

TEXT 23

niyatarh sanga-rahitam
araga-dvesatah krtam
aphala-prepsuna karma
yat tat sattvikam ucyate

niyatam —regulative; sanga-rahitam —without attachment; araga-dvesatah
—without love or hatred; krtam —done; aphala-prepsuna —without fruitive
result; karma —acts; yat —that which; tat —that; sattvikam —in the mode of
goodness; ucyate —is called.

TRANSLATION

As for actions, that action in accordance with duty, which is performed
without attachment, without love or hate, by one who has renounced
fruitive results, is called action in the mode of goodness.

PURPORT

Regulated occupational duties, as prescribed in the scriptures in terms of the
different orders and divisions of society, performed without attachment or
proprietary rights and therefore without any love or hatred and performed in
Krsna consciousness for the satisfaction of the Supreme, without self-
satisfaction or self-gratification, are called actions in the mode of goodness.

TEXT 24

IR* II

yat tu kamepsuna karma
sahahkarena va punah
kriyate bahulayasarh
tad rajasam udahrtam

yat —that which; tu —but; kama-Tpsuna —with fruitive result; karma —
work; sahahkarena —with ego; va —or; punah —again; kriyate —performed;
bahula-ayasam —with great labor; tat —that; rajasam —in the mode of
passion; udahrtam —is said to be.

TRANSLATION

But action performed with great effort by one seeking to gratify his
desires, and which is enacted from a sense of false ego, is called action in
the mode of passion.

TEXT 25

anubandham ksayam himsam
anapeksya ca paurusam
mohad arabhyate karma
yat tat tamasam ucyate

anubandham —future bondage; ksayam —distracted; himsam —violence;
anapeksya —without consideration of consequences; ca —also; paurusam —
distressing to others; mohat —by illusion; arabhyate —begun; karma —work;
yat —that; tat —which; tamasam —in the mode of ignorance; ucyate —is said to
be.

TRANSLATION

And that action performed in ignorance and delusion without
consideration of future bondage or consequences, which inflicts injury
and is impractical, is said to be action in the mode of ignorance.

PURPORT

One has to give account of one's actions to the state or to the agents of the
Supreme Lord called the Yamadutas. Irresponsible work is distraction because
it destroys the regulative principles of scriptural injunction. It is often based
on violence and is distressing to other living entities. Such irresponsible work
is carried out in the light of one's personal experience. This is called illusion.
And all such illusory work is a product of the mode of ignorance.

TEXT 26

fa <5^1 fa R ^i Icrrerri IR^ II

mukta-sahgo 'nahamvadT
dhrty-utsaha-samanvitah
siddhy-asiddhyor nirvikarah
karta sattvika ucyate

mukta-sahgah —liberated from all material association; anaham-vadT —
without false ego; dhrti-utsaha —with great enthusiasm; samanvitah —
qualified in that way; siddhi —perfection; asiddhyoh —failure; nirvikarah —
without change; karta —worker; sattvikah —in the mode of goodness; ucyate
—is said to be.

TRANSLATION

The worker who is free from all material attachments and false ego,
who is enthusiastic and resolute and who is indifferent to success or
failure, is a worker in the mode of goodness.

PURPORT

A person in Krsna consciousness is always transcendental to the material
modes of nature. He has no expectations for the result of the work entrusted to
him because he is above false ego and pride. Still, he is always enthusiastic till
the completion of such work. He does not worry about the distress undertaken;
he is always enthusiastic. He does not care for success or failure; he is equal
both in distress or happiness. Such a worker is situated in the mode of
goodness.

TEXT 27

TPTt +4 '-M Rd 1 cd : I

: «hdT : MR<£)Gfd: IRV9 II

ragT karma-phala-prepsur
lubdho hirhsatmako 'sucih
harsa-sokanvitah karta
rajasah parikfrtitah

ragT —very much attached; karma-phala —to the fruit of the work; prepsuh
—desiring; lubdhah —greedy; hirhsa-atmakah —and always envious; asucih —
unclean; harsa-soka-anvitah —complicated, with joy and sorrow; karta —such
a worker; rajasah —in the mode of passion; parikfrtitah — is declared.

TRANSLATION

But that worker who is attached to the fruits of his labor and who
passionately wants to enjoy them, who is greedy, envious and impure and
moved by happiness and distress, is a worker in the mode of passion.

PURPORT

A person is too much attached to certain kind of work or to the result
because he has too much attachment for materialism or hearth and home, wife
and children. Such a person has no desire for higher elevation of life. He is
simply concerned with making this world as materially comfortable as
possible. He is generally very greedy, and he thinks that anything attained by
him is permanent and never to be lost. Such a person is envious of others and
prepared to do anything wrong for sense gratification. Therefore such a person
is unclean, and he does not care whether his earning is pure or impure. He is
very happy if his work is successful and very much distressed when his work
is not successful. Such is a man in the mode of passion.

TEXT 28

\i\n\6\ : I

mrft T+di dlHH IRq ||

ayuktah prakrtah stabdhah
satho naiskrtiko 'lasah
visadT dTrgha-siitrT ca
karta tamasa ucyate

ayuktah —without reference to the scriptural injunctions; prakrtah —
materialistic; stabdhah —obstinate; sathah —deceitful; naiskrtikah —expert in
insulting others; alasah —lazy; visadT —morose; dirgha-sutrT —procrastinating;
ca —also; karta —worker; tamasah —in the mode of ignorance; ucyate —is said
to be.

TRANSLATION

And that worker who is always engaged in work against the injunction
of the scripture, who is materialistic, obstinate, cheating and expert in
insulting others, who is lazy, always morose and procrastinating, is a
worker in the mode of ignorance.

PURPORT

In the scriptural injunctions we find what sort of work should be performed
and what sort of work should not be performed. Those who do not care for
those injunctions engage in work not to be done, and such persons are
generally materialistic. They work according to the modes of nature, not
according to the injunctions of the scripture. Such workers are not very gentle,
and generally they are always cunning and expert in insulting others. They are
very lazy; even though they have some duty, they do not do it properly, and
they put it aside to be done later on. Therefore they appear to be morose. They
procrastinate; anything which can be done in an hour they drag on for years.
Such workers are situated in the mode of ignorance.

TEXT 29

IR\ II

buddher bhedam dhrtes caiva
gunatas tri-vidham srnu
procyamanam asesena
prthaktvena dhananjaya

buddheh —of intelligence; bhedam —differences; dhrteh —of steadiness; ca
—also; eva —certainly; gunatah —by the modes of material nature; tri-vidham
—the three kinds of; srnu —just hear; procyamanam —as described by Me;
asesena —in detail; prthaktvena —differently; dhananjaya —O winner of
wealth.

TRANSLATION

Now, O winner of wealth, please listen as I tell you in detail of the three
kinds of understanding and determination according to the three modes
of nature.

PURPORT

Now after explaining knowledge, the object of knowledge and the knower,
in three different divisions according to modes of material nature, the Lord is
explaining the intelligence and determination of the worker in the same way.

TEXT 30

113*11

pravrttim ca nivrttim ca
karyakarye bhayabhaye
bandham moksam ca yd vetti
buddhih sa partha sattvikT

pravrttim —deserving; ca —also; nivrttim —not deserving; karya —work;
akarye —reaction; bhaya —fearful; abhaye —fearlessness; bandham

—obligation; moksam ca —and liberation; yd —that which; vetti —knows;
buddhih — understanding; sa —that; partha —O son of Prtha; sattvikT —in the
mode of goodness.

TRANSLATION

O son of Prtha, that understanding by which one knows what ought to
be done and what ought not to be done, what is to be feared and what is
not to be feared, what is binding and what is liberating, that
understanding is established in the mode of goodness.

PURPORT

Actions which are performed in terms of the directions of the scriptures are
called pravrtti, or actions that deserve to be performed, and actions which are
not so directed are not to be performed. One who does not know the scriptural
directions becomes entangled in the actions and reactions of work.
Understanding which discriminates by intelligence is situated in the mode of
goodness.

TEXT 31

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yaya dharmam adharmam ca
karyam cakaryam eva ca
ayathavat prajanad

buddhih sa partha rajasT

yaya —by which; dharmam —principles of religion; adharmam ca —and
irreligion; karyam —work; ca —also; akaryam —what ought not to be done;eva
—certainly; ca —also; ayathavat —not perfectly; prajanad —knows; buddhih
—intelligence; sa —that; partha —O son of Prtha; rajasT —in the mode of
passion.

TRANSLATION

And that understanding which cannot distinguish between the religious
way of life and the irreligious, between action that should be done and
action that should not be done, that imperfect understanding, O son of
Prtha, is in the mode of passion.

PURPORT

Intelligence in the mode of passion is always working perversely. It accepts

religions which are not actually religions and rejects actual religion. All views
and activities are misguided. Men of passionate intelligence understand a great
soul to be a common man and accept a common man as a great soul. They
think truth to be untruth and accept untruth as truth. In all activities they
simply take the wrong path; therefore their intelligence is in the mode of
passion.

TEXT 32

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fTfV: HTTR^dlddl 11^ II

adharmarh dharmam iti yd
manyate tamasavrta
sarvarthan viparitarhs ca
buddhih sa partha tamasT

adharmam —irreligion; dharmam —religion; iti —thus; yd —which; manyate
—thinks; tamasa —by illusion; avrta —covered; sarva-arthan —all things;
viparitan —the wrong direction; ca —also; buddhih —intelligence; sa —that;
partha —O son of Prtha; tamasT —the mode of ignorance.

TRANSLATION

That understanding which considers irreligion to be religion and
religion to be irreligion, under the spell of illusion and darkness, and
strives always in the wrong direction, O Partha, is in the mode of
ignorance.

TEXT 33

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4l^l^rddlRu^| dl(ccd«h) 1133 II

dhrtya yayd dharayate

manah pranendriya-kriyah

yogenavyabhicarinya

dhrtih sa partha sattvikT

dhrtya —determination; yaya —by which; dharayate —is sustained; manah —
mind; prana —life; indriya —senses; kriyah —activities; yogena —by yoga
practice; avyabhicarinya —without any break; dhrtih —such determination; sa
—that; partha —O son of Prtha; sattvikT —in the mode of goodness.

TRANSLATION

O son of Prtha, that determination which is unbreakable, which is
sustained with steadfastness by yoga practice, and thus controls the mind,
life, and the acts of the senses, is in the mode of goodness.

PURPORT

Yoga is a means to understand the Supreme Soul. One who is steadily fixed
in the Supreme Soul with determination, concentrating one's mind, life and
sensual activities on the Supreme, engages in Krsna consciousness. That sort
of determination is in the mode of goodness. The word avyabhicarinya is very
significant, for it refers to persons who are engaged in Krsna consciousness
and are never deviated by any other activity.

TEXT 34

yaya tu dharma-kamarthan
dhrtya dharayate 'rjuna
prasahgena phalakahksT
dhrtih sa partha rajasT

yaya —by which; tu —but; dharma-kama-arthan —for religiosity and
economic development; dhrtya —by determination; dharayate —in such terms;
arjuna —O Arjuna; prasahgena —for that; phala-akahksT —desiring fruitive

result; dhrtih —determination; sa —that; partha —O son of Prtha; rajasi —in
the mode of passion.

TRANSLATION

And that determination by which one holds fast to fruitive result in
religion, economic development and sense gratification is of the nature of
passion, O Arjuna.

PURPORT

Any person who is always desirous of fruitive results in religious or
economic activities, whose only desire is sense gratification, and whose mind,
life and senses are thus engaged, is in the mode of passion.

TEXT 35

RnK T I

yaya svapnam bhayam sokam
visadam madam eva ca
na vimuncati durmedha
dhrtih sa partha tamasT

yaya —by which; svapnam —dream; bhayam —fearfulness; sokam —
lamentation; visadam —moroseness; madam —illusion; eva —certainly; ca —
also; na —never; vimuncati —is liberated; durmedhah —unintelligent; dhrtih —
determination; sa —that; partha —O son of Prtha; tamasT —in the mode of
ignorance.

TRANSLATION

And that determination which cannot go beyond dreaming, fearfulness,
lamentation, moroseness, and illusion—such unintelligent determination
is in the mode of darkness.

PURPORT

It should not be concluded that a person in the mode of goodness does not
dream. Here dream means too much sleep. Dream is always present; either in
the mode of goodness, passion or ignorance, dream is a natural occurrence.
But those who cannot avoid oversleeping, who cannot avoid the pride of
enjoying material objects and who are always dreaming of lording it over the
material world, whose life, mind, and senses are thus engaged, are considered
to be in the mode of ignorance.

TEXTS 36-37

11^ II

dc^i Sliced* IcHK ^ ll^vs II

sukham tv idamm tri-vidham
smu me bharatarsabha
abhyasad ramate yatra

duhkhantam ca nigacchati
yat tad agre visam iva
pariname 'mrtopamam
tat sukham sattvikarh proktam
atma-buddhi-prasada-jam

sukham —happiness; tu —but; idamm —now; tri-vidham —three kinds; smu
—hear; me —from Me; bharatarsabha —O best amongst the Bharatas;
abhyasat —by practice; ramate —enjoyer; yatra —where; duhkha —distress;
antam —end; ca —also; nigacchati —gains; yat —that which; tat —that; agre —
in the beginning; visam iva —like poison; pariname —at the end; amrta —
nectar; upamam —compared to; tat —that; sukham —happiness; sattvikam — in
the mode of goodness; proktam —is said; atma —self; buddhi —intelligence;
prasada-jam —satisfactory.

TRANSLATION

O best of the Bharatas, now please hear from Me about the three kinds
of happiness which the conditioned soul enjoys, and by which he
sometimes comes to the end of all distress. That which in the beginning
may be just like poison but at the end is just like nectar and which
awakens one to self-realization is said to be happiness in the mode of
goodness.

PURPORT

A conditioned soul tries to enjoy material happiness again and again. Thus
he chews the chewed, but, sometimes, in the course of such enjoyment, he
becomes relieved from material entanglement by association with a great soul.
In other words, a conditioned soul is always engaged in some type of sense
gratification, but when he understands by good association that it is only a
repetition of the same thing, and he is awakened to his real Krsna
consciousness, he is sometimes relieved from such repetitive so-called
happiness.

In the pursuit of self-realization, one has to follow many rules and
regulations to control the mind and the senses and to concentrate the mind on
the Self. All these procedures are very difficult, bitter like poison, but if one is
successful in following the regulations and comes to the transcendental
position, he begins to drink real nectar, and he enjoys life.

TEXT 38

faI
nRuilij faMfad ll^q II

visayendriya-samyogad
yat tad agre 'mrtopamam
pariname visam iva

tat sukham rajasam smrtam

visaya —objects of sense; indriya —senses; samyogat —combination; yat —
that; tat —which; agre —in the beginning; amrta-upamam —just like nectar;
pariname —at the end; visam iva —like poison; tat —that; sukham — happiness;
rajasam —in the mode of passion; smrtam —is considered.

TRANSLATION

That happiness which is derived from contact of the senses with their
objects and which appears like nectar at first but poison at the end is said
to be of the nature of passion.

PURPORT

A young man and a young woman meet, and the senses drive the young
man to see her, to touch her and to have sexual intercourse. In the beginning
this may be very pleasing to the senses, but at the end, or after some time, it
becomes just like poison. They are separated or there is divorce, there is
lamentation, there is sorrow, etc. Such happiness is always in the mode of
passion. Happiness derived from a combination of the senses and the sense
objects is always a cause of distress and should be avoided by all means.

TEXT 39

yad agre canubandhe ca

sukham mohanam atmanah
nidralasya-pramadottham
tat tamasam udahrtam

yat —that which; agre —in the beginning; ca —also; anubandhe —by
binding; ca —also; sukham —happiness; mohanam —illusion; atmanah —of the
self; nidra —sleeping; alasya —laziness; pramada —illusion; uttham —
produced of; tat —that; tamasam —in the mode of ignorance; udahrtam —issaid
to be.

TRANSLATION

And that happiness which is blind to self-realization, which is delusion
from beginning to end and which arises from sleep, laziness and illusion is
said to be of the nature of ignorance.

PURPORT

One who takes pleasure in laziness and in sleep is certainly in the mode of
darkness, and one who has no idea how to act and how not to act is also in the
mode of ignorance. For the person in the mode of ignorance, everything is
illusion. There is no happiness either in the beginning or the end. For the
person in the mode of passion there might be some kind of ephemeral
happiness in the beginning and at the end distress, but for the person in the
mode of ignorance there is only distress both in the beginning and at the end.

TEXT 40

Ured HI I Rrild^: ll*o ||

na tad asti prthivyam va
divi devesu va punah
sattvarh prakrti-jair muktam
yad ebhih syat tribhir gunaih

na —not; tat —that; asti —there is; prthivyam —within the universe; va —or;
divi —in the higher planetary system; devesu —amongst the demigods; va —or;
punah —again; sattvam —existence; prakrti-jaih —under the influence of
material nature; muktam —liberated; yat —that; ebhih —by this; syat —so
becomes; tribhih —by three; gunaih —modes of material nature.

TRANSLATION

There is no being existing, either here or among the demigods in the

higher planetary systems, which is freed from the three modes of material
nature.

PURPORT

The Lord here summarizes the total influence of the three modes of material
nature all over the universe.

TEXT 41

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brahmana-ksatriya-visam
sudranam ca parantapa
karmani pravibhaktani

svabhava-prabhavair gunaih

brahmana —the brahmanas; ksatriya —the ksatriyas; visam —the vaisyas;
sudranam —the sudras; ca —and; parantapa —O subduer of the enemies;
karmani —activities; pravibhaktani —are divided; svabhava —own nature;
prabhavaih —born of; gunaih —by the modes of material nature.

TRANSLATION

Brahmanas, ksatriyas, vaisyas and sudras are distinguished by their
qualities of work, O chastiser of the enemy, in accordance with the modes
of nature.

TEXT 42

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samo damas tapah saucam

ksantir arjavam eva ca
jhanam vijnanam astikyam

brahma-karma svabhava-jam

samah —peacefulness; damah —self-control; tapah —austerity; saucam —
purity; ksantih —tolerance; arjavam —honesty; eva —certainly; ca —and;
jhanam —wisdom; vijnanam —knowledge; astikyam —religiousness; brahma —
of a brahmana; karma —duty; svabhava-jam —born of his own nature.

TRANSLATION

Peacefulness, self-control, austerity, purity, tolerance, honesty, wisdom,
knowledge, and religiousness-these are the qualities by which the
brahmanas work.

TEXT 43

sauryam tejo dhrtir daksyam
yuddhe capy apalayanam
danam Tsvara-bhavas ca

ksatrarh karma svabhava-jam

sauryam —heroism; tejah —power; dhrtih —determination; daksyam —
resourcefulness; yuddhe —in battle; ca —and; api —also; apalayanam —not
fleeing; danam —generosity; Tsvara —leadership; bhavah —nature; ca —and
ksatram-ksatriya; karma —duty; svabhava-jam —born of his own nature.

TRANSLATION

Heroism, power, determination, resourcefulness, courage in battle,
generosity, and leadership are the qualities of work for the ksatriyas.

TEXT 44

+4 J^TFTTfT ^PTF^ ||** ||

krs i-go-raksya-van ijyarh

vaisya-karma svabhava-jam
paricaryatmakam karma
sudrasyapi svabhava-jam

krsi —ploughing; go —cows; raksya —protection; vanijyam —trade; vaisya —
vaisya; karma —duty; svabhava-jam —born of his own nature; paricarya —
service; atmakam —nature; karma —duty; sudrasya —of the sudra; api —also;
svabhava-jam —born of his own nature.

TRANSLATION

Farming, cattle raising and business are the qualities of work for the
vaisyas, and for the sudras there is labor and service to others.

TEXT 45

H+4RKd: II** II

sve sve karmany abhiratah
sarhsiddhirh labhate narah
sva-karma-niratah siddhirh
yatha vindati tac chrnu

sve —own; sve —own; karmani —in work; abhiratah —following;
samsiddhim —perfection; labhate —achieves; narah —a man; svakarma —by
his own duty; niratah —engaged; siddhim —perfection; yatha —as; vindati —
attains, tat —that; srnu —listen.

TRANSLATION

By following his qualities of work, every man can become perfect. Now
please hear from Me how this can be done.

TEXT 46

W: I

H+4uil HH«I: \\*% II

yatah pravrttir bhutanam
yena sarvam idarh tatam
sva-karmana tam abhyarcya
siddhim vindati manavah

yatah —from whom; pravrttih —emanation; bhutanam —of all living entities;
yena —by whom; sarvam —all; idam —this; tatam —is pervaded; svakarmana
—in his own duties; tam —Him; abhyarcya —by worshiping; siddhim —
perfection; vindati —achieves; manavah —a man.

TRANSLATION

By worship of the Lord, who is the source of all beings and who is all-
pervading, man can, in the performance of his own duty, attain
perfection.

PURPORT

As stated in the Fifteenth Chapter, all living beings are fragmental parts and
parcels of the Supreme Lord. As such, the Supreme Lord is the beginning of
all living entities. This is confirmed in the Vedanta-sutra — janmady asya
yatah. The Supreme Lord is therefore the beginning of life of every living
entity. And the Supreme Lord, by His two energies, His external energy and
internal energy, is all-pervading. Therefore one should worship the Supreme
Lord with His energies. Generally the Vaisnava devotees worship the Supreme

Lord with His internal energy. His external energy is a perverted reflection of
the internal energy. The external energy is a background, but the Supreme
Lord by the expansion of His plenary portion as Paramatma is situated
everywhere. He is the Supersoul of all demigods, all human beings, all
animals, everywhere. One should therefore know that as part and parcel of the
Supreme Lord it is his duty to render service unto the Supreme. Everyone
should be engaged in devotional service to the Lord in full Krsna
consciousness. That is recommended in this verse.

Everyone should think that he is engaged in a particular type of occupation
by Hrslkesa, the master of the senses. And, by the result of the work in which
one is engaged, the Supreme Personality of Godhead, Sri Krsna, should be
worshiped. If one thinks always in this way, in full Krsna consciousness, then,
by the grace of the Lord, he becomes fully aware of everything. That is the
perfection of life. The Lord says in Bhagavad-gTta, tesam aham samuddharta.
The Supreme Lord Himself takes charge of delivering such a devotee. That is
the highest perfection of life. In whatever occupation one may be engaged, if
he serves the Supreme Lord, he will achieve the highest perfection.

TEXT 47

fekw ll*V9

sreyan sva-dharmo vigunah
para-dharmat sv-anusthitat
svabhava-niyatam karma
kurvan napnoti kilbisam

sreyan —better; sva-dharmah —one's own occupation; vigunah —imperfectly
performed; para-dharmat —another's occupation; svanusthitat — perfectly
done; svabhava-niyatam —prescribed duties according to one's nature; karma
—work; kurvan —performing; na —never; apnoti —achieve; kilbisam —sinful
reactions.

TRANSLATION

It is better to engage in one's own occupation, even though one may

perform it imperfectly, than to accept another's occupation and perform
it perfectly. Prescribed duties, according to one's nature, are never
affected by sinful reactions.

PURPORT

One's occupational duty is prescribed in Bhagavad-gita. As already
discussed in previous verses, the duties of a brahmana, ksatriya, vaisya and
sudra are prescribed according to the particular modes of nature. One should
not imitate another's duty. A man who is by nature attracted to the kind of
work done by siidras should not artificially claim himself to be a brahmana,
although he may be born into a brahmana family. In this way one should work
according to his own nature; no work is abominable, if performed in the
service of the Supreme Lord. The occupational duty of a brahmana is
certainly in the mode of goodness, but if a person is not by nature in the mode
of goodness, he should not imitate the occupational duty of a brahmana. For a
ksatriya, or administrator, there are so many abominable things; a ksatriya has
to be violent to kill his enemies, and sometimes a ksatriya has to tell lies for
the sake of diplomacy. Such violence and duplicity accompany political
affairs, but a ksatriya is not supposed to give up his occupational duty and try
to perform the duties of a brahmana.

One should act to satisfy the Supreme Lord. For example, Arjuna was a
ksatriya. He was hesitating to fight the other party. But if such fighting is
performed for the sake of Krsna, the Supreme Personality of Godhead, there
need be no fear of degradation. In the business field also, sometimes a
merchant has to tell so many lies to make a profit. If he does not do so, there
can be no profit. Sometimes a merchant says, "Oh, my dear customer, for you
I am making no profit," but one should know that without profit the merchant
cannot exist. Therefore it should be taken as a simple lie if a merchant says
that he is not making a profit. But the merchant should not think that because
he is engaged in an occupation in which the telling of lies is compulsory, he
should give up his profession and pursue the profession of a brahmana. That
is not recommended. Whether one is a ksatriya, a vaisya, or a sudra doesn't
matter, if he serves, by his work, the Supreme Personality of Godhead. Even
brahmanas, who perform different types of sacrifice, sometimes must kill
animals because sometimes animals are sacrificed in such ceremonies.
Similarly, if a ksatriya engaged in his own occupation kills an enemy, there is

no sin incurred. In the Third Chapter these matters have been clearly and
elaborately explained; every man should work for the purpose of yajha, or for
Visnu, the Supreme Personality of Godhead. Anything done for personal sense
gratification is a cause of bondage. The conclusion is that everyone should be
engaged according to the particular mode of nature he has acquired, and he
should decide to work only to serve the supreme cause of the Supreme Lord.

TEXT 48

^or^HinnRciiidi: n*q n

saha-jam karma kaunteya
sa-dosam api na tyajet
sarvarambha hi dosena
dhiimenagnir ivavrtah

saha-jam —born simultaneously; karma —work; kaunteya —O son of KuntI;
sa-dosam —with fault; api —although; na —never; tyajet —to be given up;
sarva-arambhah —any venture; hi —is certainly; dosena —with fault; dhumena
—with smoke; agnih —fire; iva —as; avrtah —covered.

TRANSLATION

Every endeavor is covered by some sort of fault, just as fire is covered
by smoke. Therefore one should not give up the work which is born of his
nature, O son of KuntI, even if such work is full of fault.

PURPORT

In conditioned life, all work is contaminated by the material modes of
nature. Even if one is a brahmana, he has to perform sacrifices in which
animal killing is necessary. Similarly, a ksatriya, however pious he may be,
has to fight enemies. He cannot avoid it. Similarly, a merchant, however pious
he may be, must sometimes hide his profit to stay in business, or he may
sometimes have to do business on the black market. These things are

necessary; one cannot avoid them. Similarly, even though a man is a sudra
serving a bad master, he has to carry out the order of the master, even though
it should not be done. Despite these flaws, one should continue to carry out his
prescribed duties, for they are born out of his own nature.

A very nice example is given herein. Although fire is pure, still there is
smoke. Yet smoke does not make the fire impure. Even though there is smoke
in the fire, fire is still considered to be the purest of all elements. If one prefers
to give up the work of a ksatriya and take up the occupation of a brahmana,
he is not assured that in the occupation of a brahmana there are no unpleasant
duties. One may then conclude that in the material world no one can be
completely free from the contamination of material nature. This example of
fire and smoke is very appropriate in this connection. When in wintertime one
takes a stone from the fire, sometimes smoke disturbs the eyes and other parts
of the body, but still one must make use of the fire despite disturbing
conditions. Similarly, one should not give up his natural occupation because
there are some disturbing elements. Rather, one should be determined to serve
the Supreme Lord by his occupational duty in Krsna consciousness. That is
the perfectional point. When a particular type of occupation is performed for
the satisfaction of the Supreme Lord, all the defects in that particular
occupation are purified. When the results of work are purified, when
connected with devotional service, one becomes perfect in seeing the self
within, and that is self-realization.

TEXT 49

3^RHl^l^fd \\*\ II

asakta-buddhih sarvatra
jitatma vigata-sprhah
naiskarmya-siddhim paramam
sannyasenadhigacchati

asakta-buddhih —unattached intelligence; sarvatra —everywhere; jita-atma
—control of the mind, vigata-sprhah —without material desires; naiskarmya-
siddhim —perfection of non-reaction; paramam —supreme; sannyasena —by
the renounced order of life; adhigacchati —attains.

TRANSLATION

One can obtain the results of renunciation simply by self-control and by
becoming unattached to material things and disregarding material
enjoyments. That is the highest perfectional stage of renunciation.

PURPORT

Real renunciation means that one should always think himself part and
parcel of the Supreme Lord. Therefore he has no right to enjoy the results of
his work. Since he is part and parcel of the Supreme Lord, the results of his
work must be enjoyed by the Supreme Lord. This is actually Krsna
consciousness. The person acting in Krsna consciousness is really a sannyasT,
one in the renounced order of life. By such mentality, one is satisfied because
he is actually acting for the Supreme. Thus he is not attached to anything
material; he becomes accustomed to not taking pleasure in anything beyond
the transcendental happiness derived from the service of the Lord. A sannyasT
is supposed to be free from the reactions of his past activities, but a person
who is in Krsna consciousness automatically attains this perfection without
even accepting the so-called order of renunciation. This state of mind is called
yogarudha, or the perfectional stage of yoga, as confirmed in the Third
Chapter: yas tv atma-ratir eva syat. One who is satisfied in himself has no fear
of any kind of reaction from his activity.

TEXT 50

W^TcT«rr=Ttf^ (H«nI
*rrw 11*0 ii

siddhirh prapto yatha brahma
tathapnoti nibodha me
samasenaiva kaunteya
nistha jhanasya ya para

siddhim —perfection; praptah —achieving; yatha —as; brahma —the

Supreme; tatha —so; apnoti —achieves; nibodha —try to understand; me —

from Me; samasena —summarily; eva —certainly; kaunteya —O son of Kunti;
nistha —stage; jnanasya —of knowledge; yd —which; para —transcendental.

TRANSLATION

O son of Kunti, learn from Me in brief how one can attain to the
supreme perfectional stage. Brahman, by acting in the way which I shall
now summarize.

PURPORT

The Lord describes for Arjuna how one can achieve the highest perfectional
stage simply by being engaged in his occupational duty, performing that duty
for the Supreme Personality of Godhead. One attains the supreme stage of
Brahman simply by renouncing the result of his work for the satisfaction of
the Supreme Lord. That is the process of self-realization. Actual perfection of
knowledge is in attaining pure Krsna consciousness; that is described in the
following verses.

TEXTS 51-53

fsppiTT T I

TRlt'ft T II*? II
fa fa 4x^4) H^ll^ll 'Mddl'Hhl'MHM'H : I

farti ^Mll\<d: 11*^ II

fa^ R|4H:^ll-d) 'hrMc) 11*3 II

buddhya visuddhaya yukto
dhrtyatmanarh niyamya ca
sabdadm visayams tyaktva
raga-dvesau vyudasya ca
vivikta-sevT laghv-asi
yata-vak-kaya-manasah
dhyana-yoga-paro nityam
vairagyam samupasritah

ahankaram balam darpam
kamarh krodham parigraham
vimucya nirmamah santo
brahma-bhuyaya kalpate

buddhya —by the intelligence; visuddhaya —fully purified; yuktah —such
engagement; dhrtya —determination; atmanam —self; niyamya —regulated; ca
—also; sabdadin —the sense objects, such as sound, etc.; visayan —sense
objects; tyaktva —giving up; raga —attachments; dvesau —hatred; vyudasya —
having laid aside; ca —also; vivikta-sevT —living in a secluded place; laghu-asT
—eating a small quantity; yata-vak —control of speech; kaya — body;
manasah —control of the mind; dhyana-yoga-parah —always absorbed in
trance; nityam —twenty-four hours a day; vairagyam —detachment;
samupasritah —taken shelter of; ahankaram —false ego; balam — false
strength; darpam —false pride; kamam —lust; krodham —anger; parigraham
—acceptance of material things; vimucya —being delivered; nirmamah —
without proprietorship; santah —peaceful; brahma-bhuyaya —to become self-
realized; kalpate —is understood.

TRANSLATION

Being purified by his intelligence and controlling the mind with
determination, giving up the objects of sense gratification, being freed
from attachment and hatred, one who lives in a secluded place, who eats
little and who controls the body and the tongue, and is always in trance
and is detached, who is without false ego, false strength, false pride, lust,
anger, and who does not accept material things, such a person is certainly
elevated to the position of self-realization.

PURPORT

When one is purified by knowledge, he keeps himself in the mode of
goodness. Thus one becomes the controller of the mind and is always in
trance. Because he is not attached to the objects of sense gratification, he does
not eat more than what he requires, and he controls the activities of his body
and mind. He has no false ego because he does not accept the body as himself.
Nor has he a desire to make the body fat and strong by accepting so many

material things. Because he has no bodily concept of life, he is not falsely
proud. He is satisfied with everything that is offered to him by the grace of the
Lord, and he is never angry in the absence of sense gratification. Nor does he
endeavor to acquire sense objects. Thus when he is completely free from false
ego, he becomes nonattached to all material things, and that is the stage of
self-realization of Brahman. That stage is called the brahma-bhuta stage.
When one is free from the material conception of life, he becomes peaceful
and cannot be agitated.

TEXT 54

HIcHI ^T+I^fd I

WT: II** II

brahma-bhutah prasannatma
na socati na kanksati
samah sarvesu bhutesu

mad-bhaktim labhate param

brahma-bhutah —being one with the Absolute; prasanna-atma —fully
joyful; na —never; socati —laments; na —never; kanksati —desires; samah —
equally disposed; sarvesu —all; bhutesu —living entity; mat-bhaktim —My
devotional service; labhate —gains; param —transcendental.

TRANSLATION

One who is thus transcendentally situated at once realizes the Supreme
Brahman. He never laments nor desires to have anything; he is equally
disposed to every living entity. In that state he attains pure devotional
service unto Me.

PURPORT

To the impersonalist, achieving the brahma-bhuta stage, becoming one with
the Absolute, is the last word. But for the personalist, or pure devotee, one has
to go still further to become engaged in pure devotional service. This means

that one who is engaged in pure devotional service to the Supreme Lord is
already in a state of liberation, called brahma-bhuta, oneness with the
Absolute. Without being one with the Supreme, the Absolute, one cannot
render service unto Him. In the absolute conception, there is no difference
between the served and the servitor; yet the distinction is there, in a higher
spiritual sense.

In the material concept of life, when one works for sense gratification, there
is misery, but in the absolute world, when one is engaged in pure devotional
service, there is no misery. The devotee in Krsna consciousness has nothing to
lament or desire. Since God is full, a living entity who is engaged in God's
service, in Krsna consciousness, becomes also full in himself. He is just like a
river cleansed of all dirty water. Because a pure devotee has no thought other
than Krsna, he is naturally always joyful. He does not lament for any material
loss or gain because he is full in service of the Lord. He has no desire for
material enjoyment because he knows that every living entity is the fragmental
part and parcel of the Supreme Lord and therefore eternally a servant. He does
not see, in the material world, someone as higher and someone as lower;
higher and lower positions are ephemeral, and a devotee has nothing to do
with ephemeral appearances or disappearances. For him stone and gold are of
equal value. This is the brahma-bhuta stage, and this stage is attained very
easily by the pure devotee. In that stage of existence, the idea of becoming one
with the Supreme Brahman and annihilating one's individuality becomes
hellish, and the idea of attaining the heavenly kingdom becomes
phantasmagoria, and the senses are like broken serpents' teeth. As there is no
fear of a serpent with broken teeth, so there is no fear from the senses when
they are automatically controlled. The world is miserable for the materially
infected person, but for a devotee the entire world is as good as Vaikuntha, or
the spiritual sky. The highest personality in this material universe is no more
significant than an ant for a devotee. Such a stage can be achieved by the
mercy of Lord Caitanya, who preached pure devotional service in this age.

TEXT 55

Ri dccdd: I

cRTf*Tf dccddl $IMI RWci d<W-d<*t II** II

bhaktya mam abhijanati
yavanyas casmi tattvatah

tato mark tattvato jhatva
visate tad-anantaram

bhaktya —by pure devotional service; mam —Me; abhijanati —one can
know; yavan —as much as; yah ca asmi —as I am; tattvatah —in truth; tatah
—thereafter; mam —Me; tattvatah —by truth; jhatva —knowing; visate —
enters; tat —thereafter; anantaram —after.

TRANSLATION

One can understand the Supreme Personality as He is only by
devotional service. And when one is in full consciousness of the Supreme
Lord by such devotion, he can enter into the kingdom of God.

PURPORT

The Supreme Personality of Godhead, Krsna, and His plenary portions
cannot be understood by mental speculation nor by the nondevotees. If anyone
wants to understand the Supreme Personality of Godhead, he has to take to
pure devotional service under the guidance of a pure devotee. Otherwise, the
truth of the Supreme Personality of Godhead will always be hidden. It is
already stated (naham prakasah) that He is not revealed to everyone.
Everyone cannot understand God simply by erudite scholarship or mental
speculation. Only one who is actually engaged in Krsna consciousness and
devotional service can understand what Krsna is. University degrees are not
helpful.

One who is fully conversant with the Krsna science becomes eligible to
enter into the spiritual kingdom, the abode of Krsna. Becoming Brahman does
not mean that one loses his identity. Devotional service is there, and as long as
devotional service exists, there must be God, the devotee, and the process of
devotional service. Such knowledge is never vanquished, even after liberation.
Liberation involves getting free from the concept of material life; in spiritual
life the same distinction is there, the same individuality is there, but in pure
Krsna consciousness. One should not misunderstand that the word visate,
"enters into Me," supports the monist theory that one becomes homogeneous
with the impersonal Brahman. No. Visate means that one can enter into the
abode of the Supreme Lord in his individuality to engage in His association

and render service unto Him. For instance, a green bird enters a green tree not
to become one with the tree but to enjoy the fruits of the tree. Impersonalists
generally give the example of a river flowing into the ocean and merging. This
may be a source of happiness for the impersonalist, but the personalist keeps
his personal individuality like an aquatic in the ocean. We find so many living
entities within the ocean, if we go deep. Surface acquaintance with the ocean
is not sufficient; one must have complete knowledge of the aquatics living in
the ocean depths.

Because of his pure devotional service, a devotee can understand the
transcendental qualities and the opulences of the Supreme Lord in truth. As it
is stated in the Eleventh Chapter, only by devotional service can one
understand. The same is confirmed here; one can understand the Supreme
Personality of Godhead by devotional service and enter into His kingdom.

After attainment of the brahma-bhuta stage of freedom from material
conceptions, devotional service begins by one's hearing about the Lord. When
one hears about the Supreme Lord, automatically the brahma-bhuta stage
develops, and material contamination-greediness and lust for sense
enjoyment-disappears. As lust and desires disappear from the heart of a
devotee, he becomes more attached to the service of the Lord, and by such
attachment he becomes free from material contamination. In that state of life
he can understand the Supreme Lord. This is the statement of SrTmad-
Bhagavatam also. Also after liberation the process of bhakti or transcendental
service continues. The Vedanta-sutra confirms this: aprayanat tatrapi hi
drstam. This means that after liberation the process of devotional service
continues. In the SrTmad-Bhagavatam, real devotional liberation is defined as
the reinstatement of the living entity in his own identity, his own constitutional
position. The constitutional position is already explained: every living entity is
the part and parcel fragmental portion of the Supreme Lord. Therefore his
constitutional position is to serve. After liberation, this service is never
stopped. Actual liberation is getting free from misconceptions of life.

TEXT 56

mw: I

sarva-karmany api sada

kurvano mad-vyapasrayah
mat-prasadad avapnod
sasvatam padam avyayam

sarva —all; karmani —activities; api —although; sada —always; kurvanah —
performing; mat —under My; vyapasrayah —protection; mat —My; prasadat
—mercy; avapnod —achieves; sasvatam —eternal; padam —abode; avyayam —
—imperishable.

TRANSLATION

Though engaged in all kinds of activities. My devotee, under My
protection, reaches the eternal and imperishable abode by My grace.

PURPORT

The word mad-vyapasrayah means under the protection of the Supreme
Lord. To be free from material contamination, a pure devotee acts under the
direction of the Supreme Lord or His representative, the spiritual master.
There is no time limitation for a pure devotee. He is always, twenty-four
hours, one hundred percent engaged in activities under the direction of the
Supreme Lord. To a devotee who is thus engaged in Krsna consciousness the
Lord is very, very kind. In spite of all difficulties, he is eventually placed in
the transcendental abode, or Krsnaloka. He is guaranteed entrance there; there
is no doubt about it. In that supreme abode, there is no change; everything is
eternal, imperishable and full of knowledge.

TEXT 57

% ^TT^4cMiIPu| HpM *TcTT: I

fSfsRtJHHI hPHtU HcRf W IIXV9 II

cetasa sarva-karmani

mayi sannyasya mat-parah
buddhi-yogam upasritya
mac-cittah satatam bhava

cetasa —by intelligence; sarva-karmani —all kinds of activities; mayi —unto
Me; sannyasya —giving up; mat-parah —My protection; buddhi-yogam —
devotional activities; upasritya —taking shelter of; mat-cittah —consciousness;
satatam —twenty-four hours a day; bhava —just become.

TRANSLATION

In all activities just depend upon Me and work always under My
protection. In such devotional service, be fully conscious of Me.

PURPORT

When one acts in Krsna consciousness, he does not act as the master of the
world. Just like a servant, one should act fully under the direction of the
Supreme Lord. A servant has no individual independence. He acts only on the
order of the master. A servant acting on behalf of the supreme master has no
affection for profit and loss. He simply discharges his duty faithfully in terms
of the order of the Lord. Now, one may argue that Arjuna was acting under the
personal direction of Krsna, but, when Krsna is not present, how should one
act? If one acts according to the direction of Krsna in this book, as well as
under the guidance of the representative of Krsna, then the result will be the
same. The Sanskrit word mat-parah is very important in this verse. It indicates
that one has no goal in life save and except acting in Krsna consciousness just
to satisfy Krsna. And, while working in that way, one should think of Krsna
only: "I have been appointed to discharge this particular duty by Krsna."
While acting in such a way, one naturally has to think of Krsna. This is perfect
Krsna consciousness. One should, however, note that, after doing something
whimsically, he should not offer the result to the Supreme Lord. That sort of
duty is not in the devotional service of Krsna consciousness. One should act
according to the order of Krsna . This is a very important point. That order of
Krsna comes through disciplic succession from the bona fide spiritual master.
Therefore the spiritual master's order should be taken as the prime duty of life.
If one gets a bona fide spiritual master and acts according to his direction, then
his perfection of life in Krsna consciousness is guaranteed.

TEXT 58

hP«ItI : ^4^lTPu| I

RlH^Rl IIII

mac-cittah sarva-durgani
mat-prasadat tarisyasi
atha cet tvam ahahkaran
na srosyasi vinanksyasi

mat —My; cittah —consciousness; sarva —all; durgani —impediments; mat —
My; prasadat —My mercy; tarisyasi —you will overcome; atha —therefore; cet
—if; tvam —you; ahahkarat —by false ego; na —not; srosyasi —do not hear;
vinanksyasi —then lose yourself.

TRANSLATION

If you become conscious of Me, you will pass over all the obstacles of
conditional life by My grace. If, however, you do not work in such
consciousness but act through false ego, not hearing Me, you will be lost.

PURPORT

A person in full Krsna consciousness is not unduly anxious to execute the
duties of his existence. The foolish cannot understand this great freedom from
all anxiety. For one who acts in Krsna consciousness, Lord Krsna becomes the
most intimate friend. He always looks after His friend's comfort, and He gives
Himself to His friend, who is so devotedly engaged working twenty-four
hours a day to please the Lord. Therefore, no one should be carried away by
the false ego of the bodily concept of life. One should not falsely think himself
independent of the laws of material nature or free to act. He is already under
strict material laws. But, as soon as he acts in Krsna consciousness, he is
liberated, free from the material perplexities. One should note very carefully
that one who is not active in Krsna consciousness is losing himself in the
material whirlpool, in the ocean of birth and death. No conditioned soul
actually knows what is to be done and what is not to be done, but a person
who acts in Krsna consciousness is free to act because everything is prompted
by Krsna from within and confirmed by the spiritual master.

TEXT 59

5T«ilcW <Rl I
TTff^TT PwllwRl m\ II

yad ahankaram asritya
na yotsya iti manyase
mithyaisa vyavasayas te
prakrtis tv am niyoksyati

yat —therefore; ahankaram —false ego; asritya —taking shelter; na —not;
yotsya —shall fight; iti —thus; manyase —think; mithya esah —this is all false;
y yavasayah te —your determination; prakrtih —material nature; tvam — you;
niyoksyati —will engage you.

TRANSLATION

If you do not act according to My direction and do not fight, then you
will be falsely directed. By your nature, you will have to be engaged in
warfare.

PURPORT

Arjuna was a military man, and born of the nature of the ksatriya. Therefore
his natural duty was to fight. But, due to false ego, he was fearing that by
killing his teacher, grandfather and friends, there would be sinful reactions.
Actually he was considering himself master of his actions, as if he were
directing the good and bad results of such work. He forgot that the Supreme
Personality of Godhead was present there, instructing him to fight. That is the
forgetfulness of the conditioned soul. The Supreme Personality gives
directions as to what is good and what is bad, and one simply has to act in
Krsna consciousness to attain the perfection of life. No one can ascertain his
destiny as the Supreme Lord can; therefore the best course is to take direction
from the Supreme Lord and act. No one should neglect the order of the
Supreme Personality of Godhead or the order of the spiritual master who is the
representative of God. One should act unhesitatingly to execute the order of

the Supreme Personality of Godhead—that will keep him safe under all
circumstances.

TEXT 60

ll^o II

svabhava-jena kaunteya
nibaddhah svena karmana
kartum necchasiyan mohat
karisyasy avaso 'pi tat

sva-bhava-jena —by one's own nature; kaunteya —O son of KuntI;
nibaddhah —conditioned; svena —by one's own; karmana —activities; kartum
—to do; na —not; icchasi —like; yat —that; mohat —by illusion; karisyasi —
you will act; avasah —imperceptibly; api —even; tat —that.

TRANSLATION

Under illusion you are now declining to act according to My direction.
But, compelled by your own nature, you will act all the same, O son of
KuntI.

PURPORT

If one refuses to act under the direction of the Supreme Lord, then he is
compelled to act by the modes in which he is situated. Everyone is under the
spell of a particular combination of the modes of nature and is acting in that
way. But anyone who voluntarily engages himself under the direction of the
Supreme Lord becomes glorious.

TEXT 61

fdVi[d |

^I«tKI ^ifd H\MM\ 11^ II

Tsvarah sarva-bhutanam
hrd-dese 'rjuna tisthati
bhramayan sarva-bhutani
yantrarudhani mayaya

Tsvarah —the Supreme Lord; sarva-bhutanam —of all living entities; hrd-
dese —in the location of the heart; arjuna —O Arjuna; tisthati —resides;
bhramayan —causing to travel; sarva-bhutani —all living entities; yantra —
machine; arudhani —being so placed; mayaya —under the spell of material
energy.

TRANSLATION

The Supreme Lord is situated in everyone's heart, O Arjuna, and is
directing the wanderings of all living entities, who are seated as on a
machine, made of the material energy.

PURPORT

Arjuna was not the supreme knower, and his decision to fight or not to fight
was confined to his limited discretion. Lord Krsna instructed that the
individual is not all in all. The Supreme Personality of Godhead, or He
Himself, Krsna, the localized Supersoul, sits in the heart directing the living
being. After changing bodies, the living entity forgets his past deeds, but the
Supersoul, as the knower of the past, present and future, remains the witness
of all his activities. Therefore all the activities of living entities are directed by
this Supersoul. The living entity gets what he deserves and is carried by the
material body which is created in the material energy under the direction of
the Supersoul. As soon as a living entity is placed in a particular type of body,
he has to work under the spell of that bodily situation. A person seated in a
high-speed motor car goes faster than one seated in a slower car, though the
living entities, the drivers, may be the same. Similarly, by the order of the
Supreme Soul, material nature fashions a particular type of body to a
particular type of living entity to work according to his past desires. The living
entity is not independent. One should not think himself independent of the
Supreme Personality of Godhead. The individual is always under His control.
Therefore his duty is to surrender, and that is the injunction of the next verse.

TEXT 62

di}c| Jt|<ui t u4*ll^H HTTcT I

dcHLHKIcM<i ^llT-d ITT4-M Rl J*l|JWd*i 11^ II

tarn eva saranam gaccha
sarva-bhavena bharata
tat-prasadat param santim
sthanam prapsyasi sasvatam

tam —unto Him; eva —certainly; saranam —surrender; gaccha —go; sarva-
bhavena —in all respects; bharata —O son of Bharata; tat-prasadat —by His
grace; param —transcendental; santim —peace; sthanam —abode; prapsyasi —
you will get; sasvatam —eternal.

TRANSLATION

O scion of Bharata, surrender unto Him utterly. By His grace you will
attain transcendental peace and the supreme and eternal abode.

PURPORT

A living entity should therefore surrender unto the Supreme Personality of
Godhead who is situated in everyone's heart, and that will relieve him from all
kinds of miseries of this material existence. By such surrender, one will not
only be released from all miseries in this life, but at the end he will reach the
Supreme God. The transcendental world is described in the Vedic literature as
tad visnoh paramam padam. Since all of creation is the kingdom of God,
everything material is actually spiritual, but paramam padam specifically
refers to the eternal abode, which is called the spiritual sky or Vaikuntha.

In the Fifteenth Chapter of Bhagavad-gTta it is stated: "Sarvasya caham
hrdi sannivistah." The Lord is seated in everyone's heart, so this
recommendation that one should surrender unto the Supersoul sitting within
means that one should surrender unto the Supreme Personality of Godhead,
Krsna. Krsna has already been accepted by Arjuna as the Supreme. He was
accepted in the Tenth Chapter as param brahma param dhama. Arjuna has

accepted Krsna as the Supreme Personality of Godhead and the supreme
abode of all living entities, not only because of his personal experience but
also because of the evidences of great authorities like Narada, Asita, Devala
and Vyasa.

TEXT 63

r^ d ^u, ||^ ||

iti te jnanam akhyatam

guhyad guhyataram maya
vimrsyaitad asesena
yathecchasi tatha kuru

iti —thus; te —unto you; jnanam —knowledge; akhyatam —described; guhyat
—confidential; guhyataram —still more confidential; maya —by Me; vimrsya
—by deliberation; etat —that; asesena —fully; yatha —as you; icchasi —you
like; tatha —that; kuru —perform.

TRANSLATION

Thus I have explained to you the most confidential of all knowledge.
Deliberate on this fully, and then do what you wish to do.

PURPORT

The Lord has already explained to Arjuna the knowledge of brahma- bhuta.
One who is in the brahma-bhuta condition is joyful; he never laments, nor
does he desire anything. That is due to confidential knowledge. Krsna also
discloses knowledge of the Supersoul. This is also Brahman knowledge,
knowledge of Brahman, but it is superior.

Here Lord Krsna tells Arjuna that he can do as he chooses. God does not
interfere with the little independence of the living entity. In Bhagavad-gTta,
the Lord has explained in all respects how one can elevate his living
condition. The best advice imparted to Arjuna is to surrender unto the

Supersoul seated within his heart. By right discrimination, one should agree to
act according to the order of the Supersoul. That will help one become
situated constantly in Krsna consciousness, the highest perfectional stage of
human life. Arjuna is being directly ordered by the Personality of Godhead to
fight. Surrender to the Supreme Personality of Godhead is in the best interest
of the living entities. It is not for the interest of the Supreme. Before
surrendering, one is free to deliberate on this subject as far as the intelligence
goes; that is the best way to accept the instruction of the Supreme Personality
of Godhead. Such instruction comes also through the spiritual master, the
bona fide representative of Krsna.

TEXT 64

3Vi) 11^* II

sarva-guhyatamam bhuyah
smu me paramam vacah
isto 'si me drdham iti
tato vaksyami te hitam

sarva-guhyatamam —the most confidential; bhuyah —again; smu —just
hear; me —from Me; paramam —the supreme; vacah —instruction; istah asi —
you are very dear to Me; drdham —very; iti —thus; tatah —therefore; vaksyami
—speaking; te —for your; hitam —benefit.

TRANSLATION

Because you are My very dear friend, I am speaking to you the most
confidential part of knowledge. Hear this from Me, for it is for your
benefit.

PURPORT

The Lord has given Arjuna confidential knowledge of the Supersoul within
everyone's heart, and now He is giving the most confidential part of this

knowledge: just surrender unto the Supreme Personality of Godhead. At the
end of the Ninth Chapter He has said, "Just always think of Me." The same
instruction is repeated here to stress the essence of the teachings of Bhagavad-
gita. This essence is not understood by a common man, but by one who is
actually very dear to Krsna, a pure devotee of Krsna. This is the most
important instruction in all Vedic literature. What Krsna is saying in this
connection is the most essential part of knowledge, and it should be carried
out not only by Arjuna but by all living entities.

TEXT 65

*TT I

man-mana bhava mad-bhakto
mad-yajT mam namaskuru
mam evaisyasi satyam te
pratijane priyo 'si me

man-manah —thinking of Me; bhava —just become; mat-bhaktah —My
devotee; mat-yaji —My worshiper; mam —unto Me; namaskuru —offer your
obeisances; mam —unto Me; eva —certainly; esyasi —come; satyam —truly; te
—to you; pratijane —I promise; prijah —dear; asi —you are; me —My.

TRANSLATION

Always think of Me and become My devotee. Worship Me and offer
your homage unto Me. Thus you will come to Me without fail. I promise
you this because you are My very dear friend.

PURPORT

The most confidential part of knowledge is that one should become a pure
devotee of Krsna and always think of Him and act for Him. One should not
become an official meditator. Life should be so molded that one will always
have the chance to think of Krsna. One should always act in such a way that

all his daily activities are in connection with Krsna. He should arrange his life
in such a way that throughout the twenty-four hours he cannot but think of
Krsna. And the Lord's promise is that anyone who is in such pure Krsna
consciousness will certainly return to the abode of Krsna, where he will be
engaged in the association of Krsna face to face. This most confidential part of
knowledge is spoken to Arjuna because he is the dear friend of Krsna.
Everyone who follows the path of Arjuna can become a dear friend to Krsna
and obtain the same perfection as Arjuna.

These words stress that one should concentrate his mind upon Krsna-the
very form with two hands carrying a flute, the bluish boy with a beautiful face
and peacock feathers in His hair. There are descriptions of Krsna found in the
Brahma-samhita and other literatures. One should fix his mind on this original
form of Godhead, Krsna. He should not even divert his attention to other
forms of the Lord. The Lord has multi-forms, as Visnu, Narayana, Rama,
Varaha, etc., but a devotee should concentrate his mind on the form that was
present before Arjuna. Concentration of the mind on the form of Krsna
constitutes the most confidential part of knowledge, and this is disclosed to
Arjuna because Arjuna is the most dear friend of Krsna's.

TEXT 66

c3T J TT^3': \\W II

sarva-dharman parityajya
mam ekarh saranam vraja
aham tvam sarva-papebhyo
moksayisyami ma sucah

sarva-dharman —all varieties of religion; parityajya —abandoning; mam —
unto Me; ekam —only; saranam —surrender; vraja —go; aham —I; tvam —you;
sarva —all; papebhyah —from sinful reactions; moksayisyami —deliver; ma —
not; sucah —worry.

TRANSLATION

Abandon all varieties of religion and just surrender unto Me. I shall

deliver you from all sinful reaction. Do not fear.

PURPORT

The Lord has described various kinds of knowledge, processes of religion,
knowledge of the Supreme Brahman, knowledge of the Supersoul, knowledge
of the different types of orders and statuses of social life, knowledge of the
renounced order of life, knowledge of nonattachment, sense and mind control,
meditation, etc. He has described in so many ways different types of religion.
Now, in summarizing Bhagavad-gita, the Lord says that Arjuna should give
up all the processes that have been explained to him; he should simply
surrender to Krsna. That surrender will save him from all kinds of sinful
reactions, for the Lord personally promises to protect him.

In the Eighth Chapter it was said that only one who has become free from
all sinful reactions can take to the worship of Lord Krsna. Thus one may think
that unless he is free from all sinful reactions he cannot take to the
surrendering process. To such doubts it is here said that even if one is not free
from all sinful reactions, simply by the process of surrendering to Sri Krsna he
is automatically freed. There is no need of strenuous effort to free oneself
from sinful reactions. One should unhesitatingly accept Krsna as the supreme
savior of all living entities. With faith and love, one should surrender unto
Him.

According to the devotional process, one should simply accept such
religious principles that will lead ultimately to the devotional service of the
Lord. One may perform a particular occupational duty according to his
position in the social order, but if by executing his duty one does not come to
the point of Krsna consciousness, all his activities are in vain. Anything that
does not lead to the perfectional stage of Krsna consciousness should be
avoided. One should be confident that in all circumstances Krsna will protect
him from all difficulties. There is no need of thinking how one should keep
the body and soul together. Krsna will see to that. One should always think
himself helpless and should consider Krsna the only basis for his progress in
life. As soon as one seriously engages himself in devotional service to the
Lord in full Krsna consciousness, at once he becomes freed from all
contamination of material nature. There are different processes of religion and
purificatory processes by cultivation of knowledge, meditation in the mystic
yoga system, etc., but one who surrenders unto Krsna does not have to execute
so many methods. That simple surrender unto Krsna will save him from

unnecessarily wasting time. One can thus make all progress at once and be
freed from all sinful reaction.

One should be attracted by the beautiful vision of Krsna. His name is Krsna
because He is all-attractive. One who becomes attracted by the beautiful, all-
powerful, omnipotent vision of Krsna is fortunate. There are different kinds of
transcendentalists-some of them are attached to the impersonal Brahman
vision, some of them are attracted by the Supersoul feature, etc., but one who
is attracted to the personal feature of the Supreme Personality of Godhead,
and, above all, one who is attracted by the Supreme Personality of Godhead as
Krsna Himself, is the most perfect transcendentalist. In other words,
devotional service to Krsna, in full consciousness, is the most confidential part
of knowledge, and this is the essence of the whole Bhagavad-gita. Karma-
yogTs, empiric philosophers, mystics, and devotees are all called
transcendentalists, but one who is a pure devotee is the best of all. The
particular words used here, ma sucah, "Don't fear, don't hesitate, don't worry,"
are very significant. One may be perplexed as to how one can give up all
kinds of religious forms and simply surrender unto Krsna, but such worry is
useless.

TEXT 67

+«h=H I

^4 JT^JTTzrtS^^lfd II

idarh te natapaskaya
nabhaktaya kadacana
na casusrusave vacyam
na ca mam yo 'bhyasiiyati

idam —this; te —you; na —never; atapaskaya —one who is not austere; na —
never; abhaktaya —one who is not a devotee; kadacana —at any time; na —
never; ca —also; asusrusave —one who is not engaged in devotional service;
vacyam —to be spoken; na —never; ca —also; mam —unto Me; yah —anyone;
abhyasuyati —envious.

TRANSLATION

This confidential knowledge may not be explained to those who are not
austere, or devoted, or engaged in devotional service, nor to one who is
envious of Me.

PURPORT

Persons who have not undergone the austerities of the religious process,
who have never attempted devotional service in Krsna consciousness, who
have not tended a pure devotee, and especially those who are conscious of
Krsna as a historical personality or who are envious of the greatness of Krsna,
should not be told this most confidential part of knowledge. It is, however,
sometimes found that even demoniac persons who are envious of Krsna,
worshiping Krsna in a different way, take to the profession of explaining
Bhagavad-gTta in a different way to make business, but anyone who desires
actually to understand Krsna must avoid such commentaries on Bhagavad-
gTta. Actually the purpose of Bhagavad-gTta is not understandable to those
who are sensuous-even if one is not sensuous but is strictly following the
disciplines enjoined in the Vedic scripture, if he is not a devotee, he also
cannot understand Krsna. Even when one poses himself as a devotee of Krsna,
but is not engaged in Krsna conscious activities, he also cannot understand
Krsna. There are many persons who envy Krsna because He has explained in
Bhagavad-gTta that He is the Supreme and that nothing is above Him or equal
to Him. There are many persons who are envious of Krsna. Such persons
should not be told of Bhagavad-gTta, for they cannot understand. There is no
possibility of faithless persons' understanding Bhagavad-gTta and Krsna.
Without understanding Krsna from the authority of a pure devotee, one should
not try to comment upon Bhagavad-gita.

TEXT 68

vM HfM fc^TT ll^q II

ya idam paramam guhyam
mad-bhaktesv abhidhasyati
bhaktim mayi pararh krtva
mam evaisyaty asamsayah

yah —anyone; idam —this; paramam —most; guhyam —confidential; mat —
Mine; bhaktesu —amongst devotees of; abhidhasyati —explains; bhaktim —
devotional service; mayi —unto Me; param —transcendental; krtva —having
done; mam —unto Me; eva —certainly; esyati —comes; asamsayah —without
doubt.

TRANSLATION

For one who explains the supreme secret to the devotees, devotional
service is guaranteed, and at the end he will come back to Me.

PURPORT

Generally it is advised that Bhagavad-gTta be discussed amongst the
devotees only, for those who are not devotees will neither understand Krsna
nor Bhagavad-gTta. Those who do not accept Krsna as He is and Bhagavad-
gTta as it is should not try to explain Bhagavad-gTta whimsically and become
offenders. Bhagavad-gTta should be explained to persons who are ready to
accept Krsna as the Supreme Personality of Godhead. It is a subject matter for
the devotees only and not for philosophical speculators. Anyone, however,
who tries sincerely to present Bhagavad-gTta as it is will advance in
devotional activities and reach the pure devotional state of life. As a result of
such pure devotion, he is sure to go back home, back to Godhead.

TEXT 69

\\%\ II

na ca tasman manusyesu
kascin me priya-krttamah
bhavita na ca me tasmad
anyah priyataro bhuvi

na —never; ca —and; tasmat —therefore; manusyesu —among mankind;
kascit —anyone; me —My; priya-krttamah —more dear; bhavita —will become;

na —no; ca —and; me —My; tasmat —than him; anyah —other; priyatarah —
dearer; bhuvi —in this world.

TRANSLATION

There is no servant in this world more dear to Me than he, nor will
there ever be one more dear.

TEXT 70

q «IK*l|cRfr: I
'HllHfd IIV9o II

adhyesyate ca ya imam

dharmyam samvadam avayoh
jnana-yajnena tenaham
istah syam iti me matih

adhyesyate —will study; ca —also; yah —he; imam —this; dharmyam —
sacred; samvadam —conversation; avayoh —of ours; jhana —knowledge;
yajhena —by sacrifice; tena —by him; aham —I; istah —worshiped; syam —shall
be; iti —thus; me —My; matih —opinion.

TRANSLATION

And I declare that he who studies this sacred conversation worships Me
by his intelligence.

TEXT 71

JpRT: ^piTrvil 1-H<l ^I +4 <J|IIhs$ II

sraddhavan anasuyas ca
srnuyad api yo narah

so 'pi muktah subhal lokan
prapnuyat punya-karmanam

sraddhavan —faithful; anasuyah ca —and not envious; srnuyat —does hear;
api —certainly; yah —who; narah —man; sah api —he also; muktah —being
liberated; subhan —auspicious; lokan —planets; prapnuyat —attains; punya-
karmanam —of the past.

TRANSLATION

And one who listens with faith and without envy becomes free from
sinful reaction and attains to the planets where the pious dwell.

PURPORT

In the 67th verse of this chapter, the Lord explicitly forbade the Gita's being
spoken to those who are envious of the Lord. In other words, Bhagavad-gTta is
for the devotees only, but it so happens that sometimes a devotee of the Lord
will hold open class, and in that class all the students are not expected to be
devotees. Why do such persons hold open class? It is explained here that
although everyone is not a devotee, still there are many men who are not
envious of Krsna. They have faith in Him as the Supreme Personality of
Godhead. If such persons hear from a bona fide devotee about the Lord, the
result is that they become at once free from all sinful reactions and after that
attain to the planetary system where all righteous persons are situated.
Therefore simply by hearing Bhagavad-gTta, even a person who does not try
to be a pure devotee attains the result of righteous activities. Thus a pure
devotee of the Lord gives everyone a chance to become free from all sinful
reactions and to become a devotee of the Lord.

Generally those who are free from sinful reaction are righteous. Such
persons very easily take to Krsna consciousness. The word punya- karmanam
is very significant here. This refers to the performance of great sacrifice.
Those who are righteous in performing devotional service but who are not
pure can attain the planetary system of the polestar, or Dhruvaloka, where
Dhruva Maharaja is presiding. He is a great devotee of the Lord, and he has a
special planet which is called the polestar.

TEXT 72

HHViKl IIV9^ II

kaccid etac chrutarh partha
tvayaikagrena cetasa
kaccid ajhana-sammohah
pranastas te dhananjaya

kaccit —whether; etat —this; srutam —heard; partha —O son of Prtha; tvaya
—by you; ekagrena —with full attention; cetasa —by the mind; kaccit —
whether; ajhana —ignorant; sammohah —illusion; pranastah —dispelled; te —
of you; dhananjaya —O conqueror of wealth (Arjuna).

TRANSLATION

O conqueror of wealth, Arjuna, have you heard this attentively with
your mind? And are your illusions and ignorance now dispelled?

PURPORT

The Lord was acting as the spiritual master of Arjuna. Therefore it was His
duty to inquire from Arjuna whether he understood the whole Bhagavad-gita
in its proper perspective. If not, the Lord was ready to re-explain any point, or
the whole Bhagavad-gita if so required. Actually, anyone who hears
Bhagavad-gita from a bona fide spiritual master like Krsna or His
representative will find that all his ignorance is dispelled. Bhagavad-gita is
not an ordinary book written by a poet or fiction writer; it is spoken by the
Supreme Personality of Godhead. Any person, if he is fortunate enough to
hear these teachings from Krsna or from His bona fide spiritual representative,
is sure to become a liberated person and get out of the darkness of ignorance.

TEXT 73

'ddM I

H*d) ^fd^^c^cH^KI^I^d I
f^RfrsfaR ddd«^: ddH cRT \m II

arjuna uvaca

nasto mohah smrtir labdha
tvat-prasadan mayacyuta
sthito 'smi gata-sandehah
karisye vacanam tava

arjunah uvaca —Arjuna said; nastah —dispelled; mohah —illusion; smrtih —
memory; labdha —regained; tvat-prasadat —by Your mercy; maya —by me;
acyuta —O infallible Krsna; sthitah —situated; asmi —I am; gata —removed;
sandehah —all doubts; karisye —I shall execute; vacanam —order; tava —Your.

TRANSLATION

Arjuna said, My dear Krsna, O infallible one, my illusion is now gone. I
have regained my memory by Your mercy, and I am now firm and free
from doubt and am prepared to act according to Your instructions.

PURPORT

The constitutional position of a living entity, represented by Arjuna, is that
he has to act according to the order of the Supreme Lord. He is meant for self-
discipline. Sri Caitanya Mahaprabhu says that the actual position of the living
entity is that of eternal servant of the Supreme Lord. Forgetting this principle,
the living entity becomes conditioned by material nature, but in serving the
Supreme Lord, he becomes the liberated servant of God. The living entity's
constitutional position is to be servitor; he either has to serve the illusory maya
or the Supreme Lord. If he serves the Supreme Lord, he is in his normal
condition, but if he prefers to serve the illusory external energy, then certainly
he will be in bondage. In illusion the living entity is serving in this material
world. He is bound by his lust and desires, yet he thinks of himself as the
master of the world. This is called illusion. When a person is liberated, his
illusion is over, and he voluntarily surrenders unto the Supreme to act
according to His desires. The last illusion, the last snare of maya to trap the
living entity, is the proposition that he is God. The living entity thinks that he

is no longer a conditioned soul, but God. He is so unintelligent that he does
not think that if he were God, then how could he be in doubt? That he does not
consider. So that is the last snare of illusion. Actually to become free from the
illusory energy is to understand Krsna, the Supreme Personality of Godhead,
and agree to act according to His order. The word mohah is very important in
this verse. Mohah refers to that which is opposed to knowledge. Actually real
knowledge is the understanding that every living being is eternally servitor of
the Lord, but instead of thinking oneself in that position, the living entity
thinks that he is not servant, that he is the master of this material world, for he
wants to lord it over the material nature. That is his illusion. This illusion can
be overcome by the mercy of the Lord or by the mercy of a pure devotee.
When that illusion is over, one agrees to act in Krsna consciousness.

Krsna consciousness is acting according to Krsna's order. A conditioned
soul illusioned by the external energy of matter does not know that the
Supreme Lord is the master who is full of knowledge and who is the
proprietor of everything. Whatever He desires He can bestow upon His
devotees; He is the friend of everyone, and He is especially inclined to His
devotee. He is the controller of this material nature and of all living entities.
He is also the controller of inexhaustible time, and He is full of all opulences
and all potencies. The Supreme Personality of Godhead can even give Himself
to the devotee. One who does not know Him is under the spell of illusion; he
does not become a devotee, but a servitor of maya. Arjuna, however, after
hearing Bhagavad-gita from the Supreme Personality of Godhead, became
free from all illusion. He could understand that Krsna was not only his friend,
but the Supreme Personality of Godhead. And he understood Krsna factually.
So to study Bhagavad-gTta is to understand Krsna factually. When a person is
in full knowledge, he naturally surrenders to Krsna. When Arjuna understood
that it was Krsna's plan to reduce the unnecessary increase of population, he
agreed to fight according to Krsna's desire. He again took up his weapons—his
arrows and bow—to fight under the order of the Supreme Personality of
Godhead.

TEXT 74

||\9Y ||

sanjaya uvaca

ity aharh vasudevasya

parthasya ca mahatmanah
samvadam imam asrausam
adbhutam roma-harsanam

sanjayah uvaca —Sanjaya said; id —thus; aham —I; vasudevasya —of Krsna;
parthasya —of Arjuna; ca —also; mahatmanah —two great souls; samvadam —
discussing; imam —this; asrausam —heard; adbhutam —wonder;

romaharsanam —hair standing on end.

TRANSLATION

Sanjaya said: Thus have I heard the conversation of two great souls,
Krsna and Arjuna. And so wonderful is that message that my hair is
standing on end.

PURPORT

In the beginning of Bhagavad-gita, Dhrtarastra inquired from his secretary
Sanjaya, "What happened in the Battlefield of Kuruksetra?" The entire study
was related to the heart of Sanjaya by the grace of his spiritual master, Vyasa.
He thus explained the theme of the battlefield. The conversation was
wonderful because such an important conversation between two great souls
never took place before and would not take place again. It is wonderful
because the Supreme Personality of Godhead is speaking about Himself and
His energies to the living entity, Arjuna, a great devotee of the Lord. If we
follow in the footsteps of Arjuna to understand Krsna, then our life will be
happy and successful. Sanjaya realized this, and as he began to understand it,
he related the conversation to Dhrtarastra. Now it is concluded that wherever
there is Krsna and Arjuna, there is victory.

TEXT 75

qjtj livs* II

vyasa-prasadac chrutavan
etad guhyam aham param
yogam yogesvarat krsnat
saksat kathayatah svayam

vyasa-prasadat —by the mercy of Vyasadeva; srutavan —heard; etat —this;
guhyam —confidential; aham —I; param —the supreme; yogam —mysticism;
yogesvarat —from the master of all mysticism; krsnat —from Krsna; saksat —
directly; kathayatah —speaking; svayam —personally.

TRANSLATION

By the mercy of Vyasa, I have heard these most confidential talks
directly from the master of all mysticism, Krsna, who was speaking
personally to Arjuna.

PURPORT

Vyasa was the spiritual master of Sanjaya, and Sanjaya admits that it was by
his mercy that he could understand the Supreme Personality of Godhead. This
means that one has to understand Krsna not directly but through the medium
of the spiritual master. The spiritual master is the transparent medium,
although it is true that the experience is direct. This is the mystery of the
disciplic succession. When the spiritual master is bona fide, then one can hear
Bhagavad-gTta directly, as Arjuna heard it. There are many mystics and yogis
all over the world, but Krsna is the master of all yoga systems. Krsna's
instruction is explicitly stated in Bhagavad-gTta —surrender unto Krsna. One
who does so is the topmost yogi. This is confirmed in the last verse of the
Sixth Chapter. Yoginam api sarvesam.

Narada is the direct disciple of Krsna and the spiritual master of Vyasa.
Therefore Vyasa is as bona fide as Arjuna because he comes in the disciplic
succession, and Sanjaya is the direct disciple of Vyasa. Therefore by the grace
of Vyasa, his senses were purified, and he could see and hear Krsna directly.
One who directly hears Krsna can understand this confidential knowledge. If
one does not come to the disciplic succession, he cannot hear Krsna; therefore
his knowledge is always imperfect, at least as far as understanding Bhagavad-
gTta is concerned.

In Bhagavad-gTta, all the yoga systems, karma-yoga, jhana-yoga and
bhakti-yoga, are explained. Krsna is the master of all such mysticism. It is to
be understood, however, that as Arjuna was fortunate enough to understand
Krsna directly, similarly, by the grace of Vyasa, Sanjaya was also able to hear
Krsna directly. Actually there is no difference in hearing directly from Krsna
or hearing directly from Krsna via a bona fide spiritual master like Vyasa. The
spiritual master is the representative of Vyasadeva also. According to the
Vedic system, on the birthday of the spiritual master, the disciples conduct the
ceremony called Vyasa-puja.

TEXT 76

rajan samsmrtya samsmrtya
samvadam imam adbhutam
kesavarjunayoh puny am
hrsyami ca muhur muhuh

rajan —O King; samsmrtya —remembering; samsmrtya —remembering;
samvadam —message; imam —this; adbhutam —wonderful; kesava —Lord
Krsna; arjunayoh —and Arjuna; puny am —pious; hrsyami —taking pleasure; ca
—also; muhuh muhuh —always, repeatedly.

TRANSLATION

O King, as I repeatedly recall this wondrous and holy dialogue between
Krsna and Arjuna, I take pleasure, being thrilled at every moment.

PURPORT

The understanding of Bhagavad-gTta is so transcendental that anyone who
becomes conversant with the topics of Arjuna and Krsna becomes righteous,
and he cannot forget such talks. This is the transcendental position of spiritual
life. In other words, one who hears the Gita from the right source, directly

from Krsna, attains full Krsna consciousness. The result of Krsna
consciousness is that one becomes increasingly enlightened, and he enjoys life
with a thrill, not only for some time, but at every moment.

TEXT 77

Riwil livsvs II

tac ca samsmrtya samsmrtya
rupam aty-adbhutam hareh
vismayo me mahan rajan
hrsyami ca punah punah

tat —that; ca —also; samsmrtya —remembering; samsmrtya —remembering;
rupam —form; ati —great; adbhutam —wonderful; hareh —of Lord Krsna;
vismayah —wonder; me —my; mahan —great; rajan —O King, hrsyami
—enjoying; ca —also; punah punah —repeatedly.

TRANSLATION

O King, when I remember the wonderful form of Lord Krsna, I am
struck with even greater wonder, and I rejoice again and again.

PURPORT

It appears that Sanjaya also, by the grace of Vyasa, could see the universal
form of Krsna exhibited to Arjuna. It is, of course, said that Lord Krsna never
exhibited such a form before. It was exhibited to Arjuna only, yet some great
devotees could also see the universal form of Krsna when it was shown to
Arjuna, and Vyasa was one of them. He is one of the great devotees of the
Lord, and he is considered to be a powerful incarnation of Krsna. Vyasa
disclosed this to his disciple, Sanjaya, who remembered that wonderful form
of Krsna exhibited to Arjuna and enjoyed it repeatedly.

TEXT 78

Hi(d'4Ri4'H livsq II

yatra yogesvarah krsno

yatra partho dhanur-dharah
tatra srir vijayo bhutir
dhruva nitir matir mama

yatra —where; yogesvarah —the master of mysticism; krsnah —Lord Krsna;
yatra —where; parthah —the son of Prtha; dhanur-dharah —the carrier of the
bow and arrow; tatra —there; srih —opulence; vijayah —victory; bhutih —
exceptional power; dhruva —certainly; nftih —morality; matih mama —is my
opinion.

TRANSLATION

Wherever there is Krsna, the master of all mystics, and wherever there
is Arjuna, the supreme archer, there will also certainly be opulence,
victory, extraordinary power, and morality. That is my opinion.

PURPORT

The Bhagavad-gita began with an inquiry of Dhrtarastra. He was hopeful of
the victory of his sons, assisted by great warriors like Bhlsma, Drona and
Kama. He was hopeful that the victory would be on his side. But, after
describing the scene in the battlefield, Sanjaya told the King, "You are
thinking of victory, but my opinion is that where Krsna and Arjuna are
present, there will be all good fortune." He directly confirmed that Dhrtarastra
could not expect victory for his side. Victory was certain for the side of Arjuna
because Krsna was there. Krsna's acceptance of the post of charioteer for
Arjuna was an exhibition of another opulence. Krsna is full of all opulences,
and renunciation is one of them. There are many instances of such
renunciation, for Krsna is also the master of renunciation.

The fight was actually between Duryodhana and Yudhisthira. Arjuna was
fighting on behalf of his elder brother, Yudhisthira. Because Krsna and Arjuna
were on the side of Yudhisthira, Yudhisthira's victory was certain. The battle
was to decide who would rule the world, and Sanjaya predicted that the power

would be transferred to Yudhisthira. It is also predicted here that Yudhisthira,
after gaining victory in this battle, would flourish more and more because he
was not only righteous and pious, but he was a strict moralist. He never spoke
a lie during his life.

There are many less intelligent persons who take Bhagavad-gTta to be a
discussion of topics between two friends in a battlefield. But such a book
cannot be scripture. Some may protest that Krsna incited Arjuna to fight,
which is immoral, but the reality of the situation is clearly stated: Bhagavad-
gTta is the supreme instruction in morality. The supreme instruction of
morality is stated in the Ninth Chapter, in the thirty-fourth verse: manmana
bhava mad-bhaktah. One must become a devotee of Krsna, and the essence of
all religion is to surrender unto Krsna, as stated, Sarva-dharman. The
instructions of Bhagavad-gTta constitute the supreme process of religion and
of morality. All other processes may be purifying and may lead to this process,
but the last instruction of the GTta is the last word in all morality and religion:
surrender unto Krsna. This is the verdict of the Eighteenth Chapter.

From Bhagavad-gTta we can understand that to realize oneself by
philosophical speculation and by meditation is one process, but to fully
surrender unto Krsna is the highest perfection. This is the essence of the
teachings of Bhagavad-gTta. The path of regulative principles according to the
orders of social life and according to the different courses of religion may be a
confidential path of knowledge in as far as the rituals of religion are
confidential, but one is still involved with meditation and cultivation of
knowledge. Surrender unto Krsna in devotional service in full Krsna
consciousness is the most confidential instruction and is the essence of the
Eighteenth Chapter.

Another feature of Bhagavad-gTta is that the actual truth is the Supreme
Personality of Godhead, Krsna. Absolute Truth is realized in three features—
impersonal Brahman, localized Paramatma, and the Supreme Personality of
Godhead, Krsna. Perfect knowledge of the Absolute Truth means perfect
knowledge of Krsna. If one understands Krsna, then all the departments of
knowledge are part and parcel of that understanding. Krsna is transcendental,
for He is always situated in His eternal internal potency. The living entities are
manifested and are divided into two classes, eternally conditioned and
eternally liberated. Such living entities are innumerable, and they are
considered fundamental parts of Krsna. Material energy is manifested into
twenty-four divisions. The creation is effected by eternal time, and it is created
and dissolved by external energy. This manifestation of the cosmic world

repeatedly becomes visible and invisible.

In Bhagavad-gTta five principal subject matters have been discussed: the
Supreme Personality of Godhead, material nature, the living entities, eternal
time and all kinds of activities. All of these are dependent on the Supreme
Personality of Godhead, Krsna. All conceptions of the Absolute Truth,
namely, impersonal Brahman, localized Paramatma, or any other
transcendental conception, exist within the category of understanding the
Supreme Personality of Godhead. Although superficially the Supreme
Personality of Godhead, the living entity, material nature and time appear to
be different, nothing is different from the Supreme. But the Supreme is always
different from everything. Lord Caitanya's philosophy is that of
"inconceivably one and different." This system of philosophy constitutes
perfect knowledge of the Absolute Truth.

The living entity in his original position is pure spirit. He is just like an
atomic particle of the Supreme Spirit. The conditioned living entity, however,
is the marginal energy of the Lord; he tends to be in contact with both the
material energy and the spiritual energy. In other words, the living entity is
situated between the two energies of the Lord, and because he belongs to the
superior energy of the Lord, he has a particle of independence. By proper use
of that independence he comes under the direct order of Krsna. Thus he attains
his normal condition in the pleasure-giving potency.

Thus end the Bhaktivedanta Purports to the Eighteenth Chapter of the
Srimad-Bhagavad-glta in the matter of its Conclusions—the Perfection of
Renunciation.

LITERATURE

The Definitive

English Edition
of

If Imgan ad-glta

"By bringing js a new and living interpretation of
a text already known *o many A.C. Bhaktivedanta
Swami Prabhupado has increased our understanding
manyfold."

-Professor Edward C. Dimock, Jr.
Department of South Asian Languages
and Civilization. University of Chicago

A masterpiece of scriptural literature, Bhagavad-gitS is a sacred "song" in the
form of a battlefield dialogue between the Lord Sri Krsna and Arjuna, His
friend and disciple. Kf^na, acting as Arjuna's adviser, instructs him in the
science of self-realization teaching him how to live as a devotee of the Lord and to
thus reach the eterna' spiritual world while continuing to perform his earthly duties.

Srila Prabhupada's GitS, completely new in its authenticity, is addressrd to all
humanity, for it clearly teacnes the purooce of the human form of life—to cultivate
spiritual knowledge. This edition of he work presents this knowledge as it was
originally handed dowr, without being adulterated by philosophical interpretation.
It is fully indexed and cross-referenced and is illustrated with forty-four magnificent
full-color paintings-original works painted especially for this volume to depict events
in the GitS and exemplify the teachings of Kr$na. Containing the original Sanskrit
text, Roman transliterations, English synonyms, translation and commentary,
Bhagavad-gitS As It Is is the most comp.ete and authoritative transmission of this
timeless scripture in print and the only one that does not obscure the true spirit of
Kona's teachings.

HIS DIVINE GRACE A.C. BHAKTIVEDANTA SWAMI PRABHUPADA, the leading
exponent of the science of Krsna consciousness in the West and the world's most
distinguished teacher of Vedic religion and thought, is the author of Srimad-
Bhagavatam, Kr$na and many other English versions of Vedic literature. He is a fully
self-realized devotee of Lord Krjna and is the latest disciple in a succession that
originally began with Kr$na Himself. He is the founder and spiritual master of the
International Society for Krishna Consciousness, which now has centers in major
cities throughout the world.

G

COLLIER BOOKS

R6fc THIRD AVtV.'f. NEW YORK.N.Y. 10022